LECTURES 



ON THE 



LAW AND THE GOSPEL, 



THIRD EDITION, REVISED AND ENLARGED, 






STEPHEN hVtYNG, D. D. 

Hector of the Chnrch of the Epiphany, 
PHILADELPHIA. 



^^71 

y 

PHIL ADEL PHI a: 

rUBI.ISHED r. V STAY ELY AND M 'CALL A, 

No. 12 Pear Street. 
1844. 







Entered according to the Act of Congress, by Stephen H. Tyns, 
D. D., in the year 1843, in the Clerk's Office of the District Court of 
the Eastern District of Pennsylvania. 




TO 
THE MEMBERS 

OF THE 

CHURCH OF THE EPIPHANY, 
IN THE CITY OF PHILADELPHIA. 

A BELOVED XTSTt UNITED FXOCK, ■WHO, IN HIS TEN YEARs' MINIS 
Tfty AMONG THEM, HATE GIVEN TO THEIR PASTOR, NO SINGLE 
CAUSE OF GRIEF OR TROUBLE, AND AMONG WHOM, GOD HAS 
MOST BOUNTIFULLZ BLES'^EI) HIS UNWORTHY LABOURS 
FOR THE SALVATION OF SOULS, THESE LECTURES ARE 
AFFECTIONATELY DEDICATED BY THE AUTHOR, IN THE 
HOPE AND PRAYER, THAT BY THE HOLY SPIRIT, THEY 
MAY BE STILL MADE TO SPEAK TO THKIR EDIFICA- 
TION IN THE KNOWLEDGE AND LOVE OF OUR 
GLORIOUS LORD JESUS CHRIST, TO THE 
EVERLASTING GLORY OP 
GOD THE FATHER, 



Philadelphia, JYovember 1, 1843. 



INTRODUCTION. 



In the autumn of the year 1831, the author delivered a 
course of lectures upon the Law and the Gospel, to the con- 
gregation of St. Paul's Church, Philadelphia, of which he was 
at that time the Rector. The Editor of a collection of works 
called the Christian Library, requested them for publication 
in the series of volumes which he was preparing for the press. 
Thus they were first printed in the year 1833. In the same 
year a second edition of them was printed, in a separate vol- 
ume. These were circulated and sold with a rapidity which 
was wholly unexpected. God was pleased to make them use- 
ful to the awakening and instruction of his children, to an 
extent, which has both astonished and humbled the writer. 
Many precious instances of conversion by their instructions 
through the divine power of God the Holy Ghost, have been 
brought to the knowledge of the author ; for which he desires 
from his inmost soul to give the praise and glory to the God 
of all grace. Some of these have been of persons who are now 
preaching the blessed truths, which God has been pleased 
thus to reveal to them from his holy word. But these two 
editions have been for some years wholly dispensed abroad, — 



X INTRODUCTION. 

and the writer has been repeatedly urged to publish another 
edition. The simple reason which has delayed it, has been 
the deepening conviction in his mind of the importance of the 
truths which are here taught, and his unwillingness to print 
the Lectures again, without such a revision and enlargement 
of them, as he could find no time to give. This he has at last ac- 
complished, after much delay ; and yet he feels, as he sends out 
the present work, more deeply humbled than before, with a con- 
sciousness of its unworthiness, and a reverence for the great 
and glorious truths which he has attempted to proclaim. He 
believes this book to contain the Glorious Gospel of tlie Bless- 
ed God, — stated in simplicity and clearness, in perfect ac- 
cordance with the instructions of the Holy Scriptures, and the 
Liturgy, Articles, and Homilies of the Protestant Episcopal 
Church. He trusts tliat the Glorious Jesus, v/hom he wor- 
ships as his Lord and his God, will be pleased to use the 
work, for the manifestation of his glory, the bringing of the 
vessels of his mercy to an acknowledgment and obedience of 
the truth, — and the guarding of his Church against the vital 
and dangerous errors, which these days have again brought 
forth. This Glorious King of Sion, the author would crown 
with all the powers of his heart and soul, — and he begs the 
readers of this work, — while they remember him in prayer 
for which he affectionately asks,— to unite with him, in adoring 
and glorifying, God, the Father, the Son, and the Holy Ghost, 
one God, world without end. Amen. 



CONTENTS. 



LECTURES ON THE LAW. 



PAGE. 

Lecture L — The importance of an accurate knowledge 

of the Divine Law, 13 

Lect. II. — The practical influence of a knowledge of 

the Law, 26 

Lect. III.— The Spirituality of the Law, - - - 39 
Lect. IV. — The present use of the Law, - - - 52 
Lect. V. — The convincing power of the Law, - - 67 
Lect. VI. — The condemning power of the Law, - - 82 
Lect. VII.— The Law a guide to Christ, - - - 98 
Lect. VIII. — Christ, the Righteousness of the Law, 113 

Lect. IX.— The Law, the Christian's Rule of Life, - 126 
Lect. X. — The worth of Man's Obedience to the Law, 140 
Lect. XI. — The Salvation of the Gospel confirming 
■ Man's Obedience to the Law, - - - - 155 

Lect. XII.— The Perfection of the Divine Law, - 171 



LECTURES ON THE GOSPEL. 

Lect. I.— The Object of the Gospel, - - - 187 

Lect. II.— The Gospel Way of Salvation, - - 201 

Lect. III.— The History of the Gospel, - - - 215 



CONTENTS. 



Lect. IV.— The Wisdom of the Gospel, • - - 229 
Lect. V. — The Power of the Gospel to Save, - 243 

Lect. VI. — The Power of the Gospel to Condemn, 258 

Lect. VII.— The Grace of the Gospel as a Divine Gift, 271 
Lect. VIII. — The Glory of the Gospel as a Revelation 

of God, 286 

Lect. IX.— -The Glory of the Gospel from the Method of 

its Publication, - - - - - - 300 

Lect. X. — The Glory of the Gospel from the Subjects 

which it proclaims, 313 

Lect. XL— The Gospel Magnifying the Law, - - 324 
Lect. XII. — The Guilt and Danger of Rejecting the 

Gospel. 338 



LECTURE I 



THE IMPORTANCE OF AN ACCURATE KNOWLEDGE OF THE DIVINE 
LAW. 

Open Ihou mine eyes, that I may behold wondrous things out of ihy 
law. — Psalm cxix. 18. 

By the law of God, the sacred writer here means the whole 
revelation of the Divine will to man. He designates this di- 
vine revelation, in this psalm, by the various words, " Sta- 
tutes, commandments, testimonies, judgments, precepts and 
law." They are all employed, to describe that connected 
and perfect system of instruction, which is contained in the 
"Holy Scriptures, given by inspiration of God." In dwell- 
ing upon these communications of the will of God, the psalm- 
ist speaks the language of a heart that fervently loved his 
holy commands, and rejoiced to contemplate the excellence 
and purity of his character. In the extent of spiritual appli- 
cation which he perceived in these commands, — in the ardour 
of his prayers that they might be engraven upon his own heart; 
in the sorrow which he felt at witnessing the transgressions 
of them by others ; in the eagerness of his desire to under- 
stand more clearly their excellence and perfection; — he has 
displayed his view of their importance, and the mind of the 
Spirit, in reference to the worth of a full understanding of 
them, to man. And we must unite with the same affection- 
ate and earnest spirit, in the petition which he has set before 
ue, "Open thou mine eyes, that I may behold wondrous 
things out of thy law." 

B 



14 KNOWLEDGE OF [lect. r. 

In our natural ignorance of the things of the Spirit of God, 
and in the sinful aversion of our affections from them, there is 
a veil of thick darkness concealing from us the blessed truths 
which God alone reveals. We discern them neither in their 
meaning, nor in the extent of their influence. We confine our 
views of the Divine precepts, to their application in the let- 
ter to our outward conduct, and do not perceive the extent 
of their demands upon the thoughts and intentions of the 
heart. And neither as the standard of required obedience, 
nor as the measure of actual guilt, are we willing to consider, 
or able to comprehend, that the divine commandment is ex- 
ceeding broad. This veil of spiritual ignorance, the Holy 
Ghost alone can remove. He must enlighten our blindness, 
and unfold to us, the secret and unsearchable truths of his 
own word. And to him, therefore, we direct our prayer for 
illumination and guidance, in the good, acceptable, and perfect 
will of God, that we may be led, on the one hand, to obtain a 
full knowledge of our sin, and on the other, of the sufficiency, 
and application to ourselves, of the glorious, appointed Saviour; 
discerning the things which are freely given to us of God. 

The law, of which I purpose, by the divine help, to speak, 
is that one great moral law of God, all the commandments of 
which, are " holy, just, and good ;" an obedience to which, 
" is more to be desired than gold, yea, than much fine gold ;" 
the purity of which is, to a holy mind, "sweeter than honey, 
and the honey comb;" by the guidance of which, the "ser- 
vant of God is warned ;" and in the " keeping of which, there 
is great reward." This law is a revelation to man of the 
will of God. It is a transcript and publication of his holy and 
perfect mind. It is the rule of angelic obedience. It was 
the guide given to man at his creation. It is the law, obedi- 
ence to which, would have given him eternal life; the vio- 
lation of which, subjected him to condemnation. It is the 
law, which has been fulfilled for the sinner's justification, by 



LECT.i.] THE LAW. 15 

the Lord Jesus Christ, the constituted Mediator of the new 
covenant; — which is written again upon the heart of the jus- 
tified and restored man, according to the provisions of this 
covenant, by the Holy Spirit: — and in cheerful and perma- 
nent obedience to which, he is to glorify and honour his re- 
deeming Lord, in his eternal and heavenly kingdom. This 
is the law of which I speak; the law which requires in every 
intelligent creature, supreme love to God, and unqualified 
submission in the spirit of love, to all his commandments. 

An accurate knowledge and understanding of this divine 
law, lies at the very foundation of true religion, and of all 
instruction in the things of God. By this alone, can we be 
taught to appreciate and accept, the gracious provisions of 
the Gospel of our Lord Jesus Christ ; in whom, God has been 
pleased to do for us, what the law required, but could not do; 
and by whom, he has laid open for us unsearchable riches of 
grace, meeting all the demands of the law, "magnifying it, 
and making it honorable," so that he is revealed, as " the end 
(or perfection) of the law for righteousness, to every one that 
believeth." The importance to us, of a clear and distinct in- 
telligence of this subject, cannot be overstated ; and we may 
well take upon our lips, and utter from our hearts, the psalm- 
ist's prayer, "Open thou mine eyes, that I may behold the 
wondrous things of thy law." 

L Here we g^\n all just conceptions of ihe character of God. 
His divine perfections are shining here. By his own revela- 
tion of himself alone, do we know any thing of him. " In his 
light, we see light." His holy law is a description of him- 
self; the utterance in words, of his perfect, but previously 
concealed mind and will. Whatever be the character of our 
views of his law, will therefore be the description of our views 
of himself. The nature of his mind will be estimated by us, 
by our impressions of the nature of his commands. 

1. Our apprehension of the purity and extent of the law of 



16 KNOWLEDGE OF [lect. i. 

God is the measure of our conception of the holiness of his 
own character. If we perceive this, reaching to every thought, 
as well as to every word and act of our being ; requiring in us 
a perfect purity of mind and heart; demanding the spotless 
preservation of God's perfect image upon our souls ; allowing 
no deviation, even inadvertently or in ignorance; accepting 
only an unfailing adherence to every precept, from the be- 
ginning, to the end of life ; passing over no stain of sin with- 
out immediate condemnation ; we shall look upon the Being 
from whom it has proceeded, and of whose mind it is the copy, 
as a Being of infinite purity and holiness ; one who cannot 
regard iniquity but with abhorrence. But if we are satisfied 
with any inferior, or more limited view of the law, than this, 
we shall find ourselves detracting in the same degree, from the 
holiness of its author, and necessarily conceive of him, as a 
Being less opposed to sin. If we imagine that he will relax 
in the strict application of his commands, that he will suffer 
man to depart from the standard of absolutely perfect obedi- 
ence, with impunity, we certainly impute to him a connivance 
at transgressions, and lay a serious stain upon the excellence 
of his character. In the same proportion, our reverence for 
him becomes diminished ; our fear of his inspection is destroy- 
ed ; our dread of his judgment passes away. He has become, 
in our view, in this uncertainty of his annunciations, or in this 
feebleness of his authority, altogether such an one as our- 
selves. And in reducing our conceptions of the extent of his 
law, we have destroyed our ability to appreciate, or to reve- 
rence the holiness of liis character. 

2. Our apprehension of the certainty and solemnity of the 
law of God, will be the measure of our conceptions of his 
justice. It is here that we are taught what is the justice of 
God. If we realize how strong and awful are the sanctions 
which he has appended to his law, and by which its obliga- 
tions are enforced ; if we see that they involve nothing less 



LECT.i.] THE LAW. 17 

than the everlasting happiness or misery of every child of 
man ; that they are dependant upon a single defect of what- 
ever kind in the obedience of man ; that they can never be 
withdrawn, or satisfied by man, or mitigated in their power, 
or cease to operate, throughout eternity ; that they can never 
qualify or yield in a single point, the fearful testimony, "the 
soul that sinneth, it shall die;" we see how fixed and unerring 
is the justice of that Being who has given and established this 
law. We behold him here, "a just judge;" "a judge who 
doeth right," " a great and dreadful king." But any lower 
view of the fixed sanctions of the law, will necessarily lead 
to a lower estimate of the divine justice which has been 
manifested in them. If we suppose that God will arrest or 
mitigate the operation of his law; that he will overlook the 
imperfections and wanderings of those whom he has placed 
under it; or that he will punish them only in some limited 
degree, which man may be able to bear; that everlasting 
death will not be the wages of sin; that the threatenings of 
divine anger against the unrighteousness of men, will not be 
executed in the fulness of their denunciation; — we become 
accustomed to low and derogatory ideas of the divine justice, 
and reduce the king of heaven, from the throne of unap- 
proachable excellence, and unchanging truth, to some in- 
ferior position, both in government and character. Being 
ignorant of the stability and strictness of his law, we form no 
honorable conceptions of his justice in himself 

3. Our accurate knowledge of the demands of the law, is 
the source of all proper conceptions of the divine mercy and 
love. Here only, do we see the depths of the compassion of 
God for fallen men. When our guilt in transgression, ap- 
pears to us, great beyond all our ability to measure or calcu- 
late; when we feel ourselves exposed to a judgment and con- 
demnation commensurate with our innumerable oflTences; 
when we see our sins to be more in number than the sands 



18 KNOWLEDGE OF [tKci. i. 

upon the sea-sljore; when we are convinced that each of them 
deserves the eternal wrath and vengeance of God, and that 
ti-e are lying under this just wrath, as an everlasting load; 
we shall be able in some degree, to appreciate the mercy, 
which has provided, unsought by us, the means of full forgive- 
ness; we shall adore with wondering gratitude, the compas- 
sion of that offended Being, who, instead of executing upon us 
the vengeance which he had threatened, has himself origina- 
ted a remedy for our souls condemned, entirely suited to our 
wants and adequate to our necessities; by which he may re- 
store the guilty to his favour, and to life eternal, without com- 
promising the honour of his law, or the truth of his character, 
but with the everlasting and increased glory of both. With 
such a view of the law, we shall appreciate the boundless ex- 
tent of the love, which can pardon so much guilt, relieve from 
so much misery, and exalt and justify creatures so unworthy 
and so polluted. But any inferior conception of the demands 
of the law, reducing our estimate of the guilt and danger of 
transgression, will just so much reduce our estimate of a 
mercy which will appear to be in the same degree less need- 
ed, and to have accomplished a less important and less con- 
siderable deliverance. A ruined sinner, conscious that he 
has been ransomed by amazing grace, from eternal death, and 
rescued like a brand plucked out of the fire, will feel abun- 
dant cause to magnify the love and mercy of God forever. 
He has had much forgiven, and he will love much in return. 
But one who thinks he has had less to be forgiven, will ne- 
cessarily love less also;— and in the very proportion in which 
he limits his view of the penalties he had incurred, and tiie 
dangers to whicli he was exposed, will he also diminish his 
conceptions of the mercy of which he has been made the less 
unworthy object. 

All our apprehensions of the moral attributes of God will 
be thus regulated by our knowledge of his law, and our views 



LECT.i.] THE LAW. 19. 

of its demands. And in reference to them all, it will be found 
indubitably true, that loose and superficial conceptions of the 
one, will produce low and ineffectual ideas of the other. 
" God is known by the judgments which he executelh," and 
our estimate of the character of them, will be the standard by 
which we shall judge of his attributes, and government and 
claims. 

II. In an accurate knowledge of the divine law alone, do we 
gain just views of the character and work of the Saviour of 
mankind:— And our conceptions of the demands of the law, 
and our estimate and apprehension of the wonderful media- 
lion by which the Lord Jesus Christ has fulfilled it, will al- 
ways be found in exact proportion to each other. 

1. We shall here see, that our necessity for such a Saviour, 
arises from our condition under the judgment and condemna- 
tion of the law. We shall behold ourselves as transgressors 
of the divine commandments ; as shut up under a just sentence 
of condemnation for sin, to eternal death ; as utterly incom- 
petent to make the satisfaction, which must be made, before we 
can be released, from the bondage under guilt, and the ex- 
posure to righteous anger, in which we are held. This con- 
dition makes our need for some "daysman," who can take 
our burden upon himself, and can speak in righteousness, 
mighty to save. The breach between us and God which our 
guilt has caused, must be made up, and we cannot do it. We 
can neither restore to God, the honour we have taken from 
him; nor regain for ourselves, the image of his holiness, 
which we have lost in sin. We must therefore have a 
Saviour who shall be able to bear the curse and condemna- 
tion under which we are lying, and to restore the union of 
our souls with God, which we have broken and cast away. 
The violated law holds us in bondage;— our lost condition 
under it, demands a Redeemer who is mighty ;— and it is only 
as we understand tije extent of our need, that we can appre- 



20 KNOWLEDGE OF [lect. r. 

ciate the indispensable necessity to us, of such a Saviour as 
God has revealed. 

2. Then our estimate of the nature and worth of the atone- 
ment which the Lord Jesus has made, will be regulated by 
our knowledge of the law, which has required it. Whatever 
is our view of the extent of the necessity, will be also our 
measure of the nature of the offering by which it has been 
met. A knowledge of the claims of the divine law will con- 
vince us, that our sins are wholly innumerable, and our guilt, 
inconceivably great. Every deviation from the line of per- 
fect obedience has brought upon us a curse, an everlasting 
curse, under the righteous judgment of God. This judg- 
ment which is according to truth, can never be satisfied, with 
anything but the full punishment denounced upon the offender, 
either in his own person, or in that of an adequate surety. 
The death which the law has threatened, must be endured, 
before a satisfaction can be made. And the knowledge of the 
law which displays to us, this death, as the wages of sin, will 
also show to us, the really satisfying nature of that offering, 
by which our Blessed Lord " has redeemed us from the curse 
of the law, by being made a curse in our stead." As our con- 
victions of our own guilt are extended and accurate, we shall 
exalt and value the work of that glorious Saviour, who hath 
borne our iniquities, and put away our sin by the sacrifice of 
himself. And in the same degree, in which we reduce our 
apprehensions of our necessity, and of the condemnation which 
our sin deserves, shall we also depreciate the worth, and de- 
stroy the character, of that gracious atonement which has been 
made and accepted in our behalf. A clear view of what un- 
pardoned sinners would be compelled to do and bear, will 
alone accurately teach, what the Lord Jesus has mercifully 
done and borne, for them whom he has redeemed and par^ 
doned. 

3. Our understanding of the justification which has been 



LECT. I.] THE LAW. 81 

accomplished for us by the Lord Jesus, will also depend upon 
our accurate knowledge of the demands of the divine law. 
We shall see that this law is never to be satisfied, but by a 
perfect and distinct obedience to its commands; that it re- 
quires every soul to possess, and to present to God, a right- 
eousness which shall meet its highest claims; that it refuses 
to relax these requisitions in the least degree; that it insists 
upon their fulfilment in every point, and to the utmost ex- 
tent. With this conviction, we shall honour and exalt the 
great Redeemer, who has accomplished in his own personal 
obedience for us, this required righteousness; and has opened, 
through the offering of this spotless righteousness, first to God, 
in man's behalf, and then to man, as his title to acceptance with 
God, a full and everlasting justification for every believing soul. 
We shall see and understand "the blessedness of the man, to 
whom God imputeth righteousness without works." But if 
our acknowledgment of these demands of the law, and of the 
righteousness which they require, be reduced to any inferior 
or partial standard; so that our own alleged sincere, but imper- 
fect obedience may be accepted; in this false conception of 
the character of the law, we undermine the whole system of 
grace, as offered in the Gospel; we make the revealed obe- 
dience of Jesus a mere shadow of the imagination ; we reduce 
our need of a perfect righteousness to nothing; we cancel all 
our obligations to him, for special mercy and abounding merit; 
and make him in fact, so far as the actual necessity for such 
a Saviour is concerned, to have lived, obeyed, and died for 
men, in vain. In no method can we understand, or appreciate, 
the glorious privilege, of having the " only begotten of the 
Father, full of grace and truth," as the "Lord our righteous- 
ness," but by gaining this knowledge, in a proper knowledge 
of the law, which he fulfilled. 

4. The same course of remark would equally apply to all 
the offices of our Divine Redeemer. Our adequate concep- 



22 KNOWLEDGE OF [lect. r. 

tions of them all, will depend upon our accurate knowledge 
of the law of God. We shall not seek him as the great Pro- 
phet who alone can instruct us in the ways of God, if we do 
not feel our entire helplessness under the violated law; and 
are not convinced that our darkness and ignorance are such, 
as to render divine illumination and guidance absolutely in- 
dispensable. We shall not depend upon him as our High 
Priest, who alone can make an offering for us, and open our 
way into the holiest, through the veil of his fiesh, if we ima- 
gine that any repentance or reformation of ours, can be avail- 
ing or acceptable in the sight of God. We shall never look 
to him as our only prevailing intercessor and advocate with 
the Father, if we do not realize the utter worthlessness of the 
best that we can do in the service of God. We shall not 
trust in him as the King in Zion, who alone can give us the 
victory, if we have but partial apprehensions of our own weak- 
ness, and rebellion, and dangers, and see no necessity for 
Almighty power to rescue, or to renew us. And whatever 
aspect of the Saviour's work we consider, the same remark 
applies, the less that seems to us to be required of man for 
himself, the less viill also appear to be demanded of his divine 
surety interposing in his behalf, and standing in his stead; 
and the less we consider the guilt and danger of man with- 
out a Saviour, the less obligation shall we necessarily feel, to 
him who willingly assumed and endured his condemnation. 
In the degree in which we are ignorant of the demands of the 
law, we form false conceptions of the necessities of the sinner 
who has broken it; and reduce our estimate of the whole work 
of the Son of God, who undertook to redeem him from its 
curse, and to majjnify it and make it honourable. And if we 
would form correct apprehensions of the Father's love, who 
spared not his own Son, but delivered him up for us, — and of 
the amazing mercy of the Son, who came to do his will in 
this redemption of the ungodly, we are to acquire them, in 



LECT. I.] T H E L A W . 23 

that divine teaching which shall open our eyes to behold 
wondrous things out of the law. 

III. These observations are equally applicable to the office 
and operations of the Holy Spirit^ the comforter, who is sent 
to renew and sanctify the souls which the Father hath given 
to the Son, and tiie Son has redeemed by the sacrifice of him- 
self. A correct apprehension of his divine work, for the peo- 
ple of God, is only to be gained, in an adequate understand- 
ing of their relation to the law, and their condition under it. 

The Holy Spirit is given in the great covenant of redemp- 
tion, to regenerate the sinful nature of those, whom "God hath 
chosen in Christ before the foundation of the world, that they 
should. be holy and without blame before him in love;" to 
create them anew after his divine image; to enlighten them 
to discern the riches of their inheritance In Christ ; and to 
bring them to the enjoyment of their adoption into the family 
of God. In precise accordance therefore, with the view 
which we have, of the spiritual necessity of guilty man, upon 
whom this work is to be accomplished, will be the estimate 
which we shall form, of the work itself. The less we suppose 
to be our natural opposition to God, and our alienation from 
his image, the less will there be in our view, to be done by the 
Spirit in our behalf. If there be not entire hostility in our 
fallen nature towards God, and an utter destruction of the 
first creation of our souls in holiness, what necessity can 
there be for a new creation 1 If the defect be partial, the 
remedy may be partial also. If we are not actually dead in 
sin, why should we require a divine and life-giving power to 
raise us from the dead. If we have not wholly gone out of 
the way of life, are not completely lost and ruined, how shall 
we suppose, we need Almighty grace to restore us again to 
the path of peace, to cleanse us from our pollutions, and to 
keep us in the way everlasting] If we are made to feel that 
our dangers and wants are extreme, that our condition is one 



24 KNOWLEDGE OF [lect. r. 

of total corruption and depravity, as well as of condemnation 
and guilt, we shall see that we must have a remedy adapted to 
such extremities; we shall be content with nothing short of 
the power of the Living God, in that Spirit who is to pluck us 
"out of the horrible pit, and out of the miry clay, and to set 
our feet upon the rock," which the Father's love hath placed 
for us, in the atonement and righteousness of the Son. 

They who gain not this clear perception of the condition of 
man under the violated law, see not their need of the con- 
tinued special influence of the Holy Spirit, to illuminate their 
minds, or to sanctify their hearts. They are led to doubt, or 
even to deny, his personal agency in the great work of man's 
redemption. In connexion with this, they are often deluded 
by the same ignorance, to reject the whole revelation of the 
Glorious Persons tn the Trinity,— and the various indispensa- 
ble doctrines of grace which are connected with it, such as 
the doctrine of actual satisfaction for sin in the Saviour's 
death,— of the imputation of his righteousness to believers for 
their justification, — and of the certain preservation of them in 
new obedience, by the power of the Holy Ghost. They do 
not feel themselves to be destroyed in sin ; they see not there- 
fore their need of the free and boundless love of the Father, 
electing them unto life, as the origin of their hope ; of the di- 
vine merit of an Immanuel to bring them in acceptance be- 
fore him, and into possession of this life; and of the Almighty 
agency of the Spirit to enable them to know and to receive 
the things which are thus freely given to them of God. Mul- 
titudes thus bring down their avowed system of religion to 
some low and miserable standard, which in fact almost as- 
sumes the sufficiency of their own nature, and their own 
works to meet the judgment and to claim the favour of God. 
All these are mistakes which spring altogether from an igno- 
rance of his law. Let them obtain a thorough insight into its 
claims and character by the enlightening power of the Spirit, 



lECT. I.] THE LAW. 25 

and they will then see how solemnly and fatally its demands 
and sanctions shut them up under the condemnation and bon- 
dage of sin ; they will then see, that if any one less than God 
himself, undertake their salvation, they must assuredly perish; 
they will be convinced that no arm inferior to the Lord of 
hosts, can rescue them from the wrath to which they are ex- 
posed, or bring to them the victory they require;— they will 
humbly seek, and then shall surely find, the free and great 
salvation, which God has so clearly revealed, and so fully 
offered, in the provisions of his Gospel, — and they will realize 
the importance of the prayer before us, "Open thou mine 
eyes, that I may behold wondrous things out of thy law," — 
in discerning that all these advances in spiritual knowledge 
are dependant upon an accurate understanding of its charac- 
ter and claims. 



26 PRACTICAL INFLUENCE [lect.h: 



LECTURE II. 



1 



THE PRACTICAL INFLUENCE OF A KNOWLEDGE OP THE LAW. 

Blessed is Ihe man whom thou chastenest, O Lord, and teachesthira 
out of thy Jaw.— Psalm xciv. 12. 

The sacred writer uttered this sentiment under circum, 
stances which well display the truth he intended to express. 
He stood amidst the overflowings of ungodliness. The wick- 
ed appeared to triumph on every side. They boasted of their 
success and power, and proclaimed their contempt of God. 
They derided the warnings of the divine inspection, and of 
their own final responsibility to God. Amidst the enormities 
of their transgressions, they were still self-confident and self- 
righteous. The psalmist beheld this wild tumult of human 
passions and human pride, and implored a divine manifesta- 
tion of the power of God, in the execution of judgment and ven- 
geance upon the ungodly who boasted of his absence and un- 
concern. And in the midst of such iniquities flowing from 
an ignorance of God, and his holy law, he proclaims the hap- 
piness of those who, under the teaching and chastening of the 
Lord, have been led to avoid the ways of evil doers, and to 
seek their comforts in the paths of his commandments. Under 
his holy discipline, they have learned the principles of truth, 
and acquired that practical obedience which a knowledge of 
his law is adapted to impart. And by its direction, they are 
saved alike, from the rebellion which vainly opposes the au- 
thority of God, and the self-righteousness which justifies it- 
self in opposition to him. The text exhibits the practical in- 



iicT. II.] OFTHELAW. 27 

fluence upon man, of a knowledge of the divine law, which 
is the subject now before us. And while it declares the bless- 
edness of the man who has thus been taught by God, it shews 
to us, that this knowledge of the law of God, is far from be- 
ing a mere speculation, a dead theory in theology, but is a 
spring of great practical influence, which distinguishes and 
blesses the whole course of a sound experience in religion, and 
a just intelligence of religious truth. 

I. All true religious feeling is intimately connected with 
a proper knowledge of the law of God. Real spiritual affec- 
tions are, in a great degree, dependant upon it. Without it, 
man cannot have real conviction of sin, or humility, or grati- 
tude, or zeal, or love to God. And whatever blessedness 
there is, in these exercises of a renewed mind, there is also, 
in the knowledge of the law, upon which they depend. 

1. We can have no real conviction ofsin, without an ade- 
quate conception the demands of the law, and of our own con- 
dition under it. But this is the very first step in the work of the 
Holy Spirit when he regenerates a child of wrath. He makes* 
him to see his guilt, and to feel his burden, as a transgressor 
against God. Mere natural religion makes very partial and 
scanty acknowledgments of sin. It confesses the guilt of acts of 
transgression, but it knows nothing of the guilt of a state of sin. 
It mourns for crimes, but not for condition. It imagines no other 
method of return to God necessary, than a sorrow for the 
deeds of the past, and an effort of amendment for the future. 
But our natural condition is one of entire ruin. We are, in 
our fallen state, under the divine condemnation. "As many 
as are of the works of the law, are under a curse ;" and the 
wrath of God abideth on them. Of the reality and extent of 
this guilt and ruin however, we are ignorant, until God the 
Spirit teaches us out of his law. " By the law is the knowl- 
edge of sin ;" and the conviction which we have of our guilt 
as transgressors under it, must depend upon the knowledge 



1^ PRACTICAL INFLUENCE [ieot. m. 

we have ©f its character and claims. If we have been taught 
the spotless and inflexible system of this Divine Jaw, demand- 
ing the utmost conceivable devotion to God, and an unerring 
and unrelaxed obedience of his will, and denouncing the anger 
of God against every soul of man that doeth evil ; when our 
eyes are opened to behold our own condition as sinners, we 
shall see ourselves to be wholly guilty in his sight, and our 
mouths will be slopped from all excuse. There will be found 
by us, no single feeling or thought, upon the purity of which 
we can rest the shadow of hope f and no circumstance which 
we can plead to extenuate a single deficiency. We shall 
find ourselves to be condemned before God,, wholly and ever- 
lastingly. And our deep conviction of guilt, will bring us be- 
fore him with the solemn confession, " I know, that in me, 
there dwelleth no good thing." But if we have only received, 
and have been satisfied with, general, partial, and indefinite 
views of the claims of the law, the same general and indis- 
tinct impressions will be transferred to our convictions of per- 
sonal guilt in our transgressions of it. Our hearts- will plead 
a thousand vain excuses from temptations to which we were 
exposed, or from the weakness of our nature, or from the in- 
advertance which surprised us, — and we shall never be led to 
acknowledge ourselves altogether unholy, and justly con- 
demned. We may acknowledge that in many things we have 
done wrong, but we shall not see that every thing which we 
have done is wrong; we may confess that many of our acts 
are evil, but we shall not confess that the secret thoughts of 
our hearts are also filled with odious and abominable wicked- 
ness. We shall still have that self-righteous spirit which 
springs from an ignorance of the divine law. 

2. As our conviction of sin, is thus dependant upon our 
knowledge of the law, so also is our humility under this con- 
viction. The importance of this temper of mind the Scriptures 
largely teach us. " The Lord resisteth the proud, but giv- 



tECT. II.] OFTHELAW. 29 

eth grace to the humble." " To this man will I look, even 
to him that is poor, and of a contrite spirit, and trembleth at 
my word." " Whosoever exalteth himself, shall be abased, 
but he that humbleth himself shall be exalted." Humility is 
not merely a sense of our weakness as creatures ; nor a gener- 
al acknowledgment only of our character as sinners. There 
is not a human being who would refuse either of these con- 
cessions. But it is a real and deep consciousness of our guilty 
and lost condition, as justly and eternally condemned before 
God ; a clear perception of the total opposition of our hearts 
to the will of God; and of the entire absence in our lives of 
the least conformity to his commands. It is such a sense of our 
wicked alienation from God, of our voluntary rebellion against 
him ; such a conviction that every imagination of the thoughts 
of our hearts, is only evil continually, as makes us really ab- 
hor and loathe ourselves, and repent in dust and ashes, before 
a Being who searcheth our hearts, and will bring every se- 
cret thing into judgment, and set our secret sins in the light 
of his countenance. Such a broken and contrite spirit, the 
Holy Spirit gives, and God will not despise. But how rarely 
is such a spirit seen among men. How seldom even among 
those who profess to be, and who we trust are, truly awaken- 
ed by the Holy Ghost, do we behold this deep sense of guilt, 
and this humble acknowledgment of exposure to God's just 
wrath and indignation. How generally in the world, is there 
a disposition to think, that such feelings are either wholly 
pretended, or else absurdly extravagant, even if they are real ; 
and that the expressions of them are fanatical and to be avoid- 
ed. But why is this] — Are these views a false estimate of 
the sinner's condition 1 Is such self-abasement unsuitable to 
his character and stated Surely not. But such objectors 
have no knowledge of the divine law. They do not try them- 
selves, or others, by this high and holy standard. They are 
insensible of their own departures from God ; — they do not feel 



30 PRACTICAL INFLITENCE [lect. ir. 

themselves to be lost in sin j— and they can see no cause for 
such undue humiliation, under a burden, which does not appear 
to them to be extreme or destructive. The idea of humility, 
as the Holy Spirit describes it in his word, and forms it in the 
soul which he creates anew, never enters into the natural 
mind. The unconverted man cannot comprehend it. He 
neither possesses it, nor desires it, nor approves of it, accord- 
ing to its real import. It is one of the things which God teach- 
es man out of his law, and which can be learned under no 
other discipline than that blessed one, by which he educates 
the " vessels of his mercy whom he hath afore prepared unto 
glory." When we have been truly instructed in the nature 
and extent of this law, and never till then, our convictions ofsin> 
will be deep and definite,— and our self-abasement under them, 
lowly and abiding ; then we shall see, and humbly acknowl- 
edge, that we are utterly destitute of all claim^ to rrierey from 
God, and wholly unworthy of its exercise towards us. 

3. The exercise of xeaX gratitude to God, is also dependant 
upon our accurate knowledge of his law. Gratitude is a 
thankful consciousness and acknowledgment of the mercies 
which we have personally received from God. Its exercise 
must therefore necessarily depend upon the amount, and the 
nature of the benefits which we believe have been conferred 
upon us. If we are truly the children of God by faith in 
Christ Jesus, we shall view ourselves in the light of God's 
revelations of truth. We shall see ourselves to be the cap-v 
tives of sin and Satan, ransomed from death and hell, by the 
precious and perfect obedience, and amazing death of our in- 
carnate God. We shall be in our own apprehension^ alto- 
gether, as "brands plucked out of the burning ;" nor can we 
imagine mercy shewed to any, which would constitute them 
greater monuments of grace than we are. With such a view 
of our condition and obligations, our whole soul will bless our 
Redeemer and Lord, for "the unsearchable riches" of his 



lECT. II.] OFTHELAW. 31 

grace. We shall call upon all within us, to praise his name. 
We shall rejoice in God who hath become our salvation, 
with joy unspeakable and full of glory. But alas! how far 
are we generally from such gratitude as this! How few are 
duly sensible of *the vast obligations which divine mercy has 
laid upon them! With the great proportion of professing 
Christians, some faint and general acknowledgments of di- 
vine goodness, are quite sufficient to express their sense of 
the love which has ransomed them from going down into the 
pit; and they are disposed to consider stronger language and 
deeper emotions, than those to which they are accustomed, 
as excessive, and wanting in sobriety. But how false and 
how dangerous is such an estimate! How different is it from 
the mind of beings who surround the throne of God in glory! 
There, redeemed saints are filled with adoring admiration of 
the grace which has been displayed in the scheme of man's 
deliverance; contemplating its transcendant excellency, and 
praising God, for the glory which he has gained from its ac- 
complishment. There is no coldness or formality there, be- 
cause they fully discern the evil which has been remedied, 
and the blessing which has been conferred. And why are 
men on earth, cold and indifferent, but because they do not 
see the depths of condemnation, from which they have been 
rescued, or the labour which their deliverance required, — or 
the amazing love, which led a divine Saviour to undertake if? 
Did they behold, in the mirror of God's holy law, the burden 
and bondage, from which they have been ransomed, and the 
inestimable worth of the offering which must be made, and 
which has been made for them, they would surety have far 
other feelings towards that Glorious Immanuel, who came 
down into the abyss of their ruin, and put away their punish- 
ment, by enduring it himself. A just knowledge and esti- 
mate of the claims of the law which have been fulfilled by 
him, would lead to a high appreciation of the love which he 



SS PRACTICAL INFLUENCE [lect. ii. 

has exercised, and the obligfations, under which we are 
placed. But an ignorance of the law, in the very same pro- 
portion, reduces our consciousness of the mercy of the law-ful- 
filler, and our gratitude for the work which he has finished. 
The measure of our praise to God, is one of the things there- 
fore which he must teach us out of his law. 

4. From the same source of instruction, will spring all 
true zeal for God, and for his service and glory. Thus are 
our hearts to be taught a thorough and affectionate engage- 
ment in his service, as our Redeemer and King. Who is 
there among the Lord's people, that feels this zeal for God, in 
any measure correspondent with the standard which the Holy 
Scriptures have established. There, we are represented, as 
bought with an inestimable price, and are called upon with 
intense gratitude for this amazing mercy, to glorify God in 
our bodies and spirits which are his- With an adequate sense 
of our obligations to God, the language of our hearts would 
be, "what shall I render unto the Lord for all his benefits?'* 
No services of ours would appear an adequate return to him. 
All that we could do for such a Lord, would be as nothing in 
our eyes. All that we should suffer for him, would be light 
and gladly borne. Our time, our talents, our property, our 
influence, our whole life, would appear to be of value in our 
eyes, only as they could be made humbly subservient to the 
advancement of the divine glory. The whole world would 
seem to us, in comparison with the cross of Christ, in the 
strong expression of Archbishop Leighton, "one grand imper- 
tinence." But how little of this spirit do we feel! How little 
of it, do we see in others ! How little is it loved and approved 
among men, even in the measure in which it is manifested! 
How infinitely below this "reasonable service," is the stand- 
ard of the multitude, who still value themselves upon the use- 
fulness and excellence of their lives among men ! But this 
deficiency must also be traced, to the one cause, of which we 
have already spoken so much. Humility, gratitude, zeal for 



LECT. II.] OF THE LAW, 33 

God, all rise or fall, as our views of the divine law, and the 
divine redemption which has fulfilled, and honoured it, are 
deep and accurate, or superficial and defective. We can 
never acquire an entire devotedness of heart to God, as re- 
deemed creatures, until we apprehend the full extent and 
worth of the redemption which we have received. If our 
views of the great purposes and blessings, for which, and the 
great dangers from which, we "have been apprehended of 
Christ Jesus," are low and limited, our own efforts in press- 
ing forward to "apprehend" these mercies, and to obey him 
who hath conferred them, will be equally limited. To walk 
as Christ walked, will appear a bondage in our view. To 
tread in the steps of holy apostles will seem unnecessary. 
To glory only in the cross, and to rejoice if we are counted 
worthy to suflTer shame for Christ's sake, will seem a state of 
mind only necessary and adapted, for persons in peculiar 
stations of trial and duty. But no inferior state of mind is 
adequate to our real obligations, — or will be acceptable to him. 
If we would be Christ's indeed, we must live, not unto our- 
selves, but unto him who died for us, and rose again; purifying 
ourselves, even as he is pure, and striving to be perfect, as 
our Father who is in heaven is perfect. This is the result o( 
the constraining love of Christ, and of our union by faith to 
him. And it is only as we are taught out of the law of God, 
that we are truly taught our need of Christ, — or are led to 
seek our complete salvation in him. 

II. The practical influence of a knowledge of the law, is 
displayed in the fact, that all our scriptural hopes^ are depend- 
ant upon it. The importance of a distinct and well defined 
Christian hope, cannot be estimated too highly. " Ye are saved 
by hope." The prayers of the Apostles for those to whom 
they wrote or ministered, in relation to this subject, are re- 
peated and various; that the eyes of their understandings 
might be enlightened, to discern the free and unspeakable 
gifts of God in his Gospel, to comprehend the nature and 



U PRACTICAL INFLUENCE [lect. ii. 

worth of the hopes and privileges which were thus bestowed 
upon them, and to be able to give to others, a reason for the 
hope which they possessed, and which they were to offer to 
the acceptance of all. It is by this blessed hope, which per- 
sonally appropriates to ourselves, the gracious promises of God 
in the Gospel, and enables us to realize as our own, things 
which are unseen and eternal, that we are sustained in trial 
and duty, and made to press forward to the prize of our high 
calling of God in Christ Jesus. But clear views of religious 
truth are indispensable to the enjoyment of a rational and 
consoling hope of eternal life. And while Satan is deluding 
the multitudes of the unconverted, with false and unfounded 
hopes, and by the influence of these, is persuading them to re- 
ject the invitations of the Gospel, and to remain contented in 
a state of sin, the falsehood of his devices is only to be ascer- 
tained by a thorough examination of the ground, upon which 
these hopes profess to rest. 

All false hopes connected with the interests of the soul, 
arise from an ignorance of the divine law. When a sinful 
man is found actually claiming everlasting life from the jus- 
tice of God, on the ground that he has done his duty, has 
been guilty of no harm to his fellow men, has injured no one, 
and defrauded no one, what but total ignorance of the law of 
God, can have veiled his mind with an expectation so unfound- 
ed and deceitful 1 While he sees not that his very best acts 
stand in need of pardoning mercy, as much as his vilest sins; 
that the least transgression of his life entails upon him a 
necessary and everlasting condemnation; that his heartless 
prayers, and his omissions and failures in required duty, will 
condemn him as certainly as any of the acts which appear to 
him more sinful; upon what does his false confidence of secu- 
rity rest, but upon a total misapprehension of the nature of 
the divine claims and requisitions of God's perfect law ? 

When another man proclaims his hope to rest upon the un- 
bounded mercy of God, mercy which is over all his works, 



LECT. 11.] OFTHELAW. 35 

while he rejects from his heart, the clear and ample provision 
of mercy which is offered to sinners in the Gospel, what but 
an entire ignorance of the divine law is the foundation of this 
delusive expectation ? When a judge is seated on the bench, 
could the clearest evidence of guilt against the criminal, be 
affected by his assertion of a previous dependance upon the 
mercy which he hoped to find in the day of trial 1 The hour 
of trial is the time of law, not the time of mercy. In the 
present life, there is abundant mercy freely offered to the 
vilest sinner; nay, pressed by his offended, but gracious Crea- 
tor, upon his attention and acceptance. But it is, as it must 
be, mercy in God's own way, and according to the plan of his 
own wisdom. When the time of final adjudication and recom- 
pense has come, the reign of mercy has come to an end, 
and the season for its exercise has passed by forever. The 
principles of just and equal law must then govern every de- 
termination. The Judge of all the earth must do right. The 
man who is there, with sin previously unpardoned, must en- 
dure the death which is the wages of sin. He therefore who 
now pursues the path of voluntary transgression, and still 
trusts in the mercy of his Judge, for a future and final pardon, 
is destroyed by his ignorance of the law, or by his voluntary 
contempt for its demands. The claims of this holy law must 
be satisfied and honoured. It does'not, it cannot allow the 
name of mercy. Without the shedding of blood, it offers no 
remission. Until its penalty has been paid, and all its de- 
mands have been met and answered, it is utterly vain to think 
of charming its denunciations of wrath to rest. The mercy 
of God is displayed in his gracious method of making satisfac- 
tion to the law for the sinner's soul. But it can never act in 
setting aside the demands of the law upon man, while they 
are still unsatisfied, and all hope which is founded upon such 
an expectation, is delusive and false. 
When others speak of a vague and indefinite hope which 



3d PRACTICAL INFLUENCE [lect. ir» 

is resting partly upon their own works, and partly upon the 
merits of the Saviour to make up for the deficiencies of these, 
the same ignorance of the law is at the foundation of their 
false confidence. They avow their trust in Christ. But they 
can give no reason for this trust. They have no clear idea 
of what he has done, that should lead them to this confidence. 
They give no evidence that they have been really brought 
by the Holy Spirit, to renounce themselves, that they may 
win Christ, and be found in him. They have probably no dis- 
tinct emotion or conception connected with that faith in 
Christ which they avow. For even while they proclaim this 
hope, they do not, and will not, accept the salvation which is 
offered in the Gospel, upon the terms which are there display- 
ed. They will not renounce all works of their own, as at 
least, a partial ground of hope. They will not empty and 
humble themselves to. enter the kingdom of heaven, at the 
same gate with publicans and harlots. This is too humilia- 
ting. Their proud hearts must have something wherein to 
boast themselves. If they cannot make their own lives, the 
sole ground of their justification, they will rely upon them in 
part, — or they will make them the reason, for their confidence 
and hope in Christ. They will not suffer themselves to be 
stripped of all self-preference, and self-respect. They know 
not how to glory only in the cross of Christ. They have 
never experienced or understood the condemning power of 
the law, nor felt the burden of guilt which it lays upon the 
sinner's soul. And they are in the possession only of a hope, 
whose whole foundation is ignorance of the curse which has 
been laid upon transgression, and of the endurance of that 
curse by the Son of God, as the ransom for those who believe 
in him. 

All these false hopes spring from the-eame source. They 
are entertained and cherished in the mind, because it has 
never been chastened by the Lord, and taught by him, the 



LECT. II.] OFTHELAW. 37 

wondrous things of his law. Man cannot live without hope. 
And Satan, perfectly aware of this fact, blinds his mind to the 
true hope which God presents, and urges upon him in its 
stead, these refuges of lies. He keeps him in ignorance of 
what the Lord God hath spoken, and thus deludes him to an 
embracing of these unfounded and impossible expectations, as 
his confidence in the day of the Lord's appearing. 

A Christian hope is founded immediately upon Christian 
faith. It is a personal application, of the objects which faith 
discerns, and an appropriation of the treasures, which faith 
discloses in the divine revelations. The faith which justifies 
the soul, brings us simply to tlie Lord Jesus Christ, as the 
great end and fulfilment of the law, for all who believe. It 
teaches us, our own condemnation under the law, and leads 
us, emptied of all confidence in our own works, to rest our- 
selves wholly, upon his past and finished work of substitution 
in our behalf. If we attempt to blend in any measure or 
degree, anything of our own, with the work of Christ's re- 
demption, we make utterly void, all that he has done and 
suffered in our stead. Christ has thus become of no effect to 
us; and so far as we are concerned, he has died in vain. The 
law presents two distinct claims as made upon every sinner, 
which must be met and answered, before he can have a hope 
of acceptance with God. It denounces death as the punish- 
ment of sins past; and it requires a spotless obedience as the 
title to future reward. It thus guards the way to the tree of 
life with a flaming sword which turns every way in opposition 
to the sinner's approach. The answers to these claims can 
never be found in the sinner himself. But faith discerns 
them both, and in their utmost possible value, in the sinner's 
Saviour. God hath set forth his Son, to be a propitiation for 
sins past, and to declare his righteousness, in the justifying of 
the ungodly. In this abundant provision for the pardon of 
sins past, — and for the everlasting justification of the pardoned 



38 PRACTICAL INFLUENCE [lectii. 

soul, faith discerns a full foundation for hope. It perceives 
the law to be completely satisfied and honoured, and the hope 
which it offers in this satisfaction of the law by the Lord our 
righteousness, is sure, reasonable, and satisfying to the soul. 
It rests upon a clear perception of what Christ has done, and 
of what the law required to be done. And all the blessedness 
which there is in such a hope, becomes the portion of those 
whom the Lord chasteneth, and teacheth out of his law. 

These views sufficiently display the practical influence of 
a knowledge of the law. Ignorance of it, and false appre- 
hensions of it, are the root of all the superficial views and 
statements of doctrine, with which the Christian community 
is filled. An understanding of it, is of vital consequence in 
the great concern of your soul's salvation. O, seek from God, 
the instruction out of his law which he imparts. Let his Holy 
Spirit deliver you from darkness, and lead you to a knowl- 
edge of his truth in this all-involving concern. Let the day- 
spring from on high, guide your feet into the way of peace. 
Seek wisdom from above,~practical , experimental wisdom, 
and seek it with all your hearts: — that you may not walk in the 
blindness of your minds, with your understandings darkened, 
through the ignorance that is in you. Give your earnest at- 
tention to an understanding of this vital portion of the truth 
of God; and under his guidance, your affections will be sanc- 
tified and elevated, your minds opened and instructed, and 
your hearts led to embrace the everlasting consolations which 
are laid up in his dear Son. Thus will you gain a hope which 
maketh not ashamed ; a hope founded upon the finished and 
unchangeable work of Jesus Christ the Lord; and believing in 
him, and loving him, though now you see him not, you shall 
rejoice in him, with joy unspeakable and full of glory. 



J.ECT. III.] OF THE LAW. r 39 



LECTURE III. 



THE SPIRITUALITY OF THE LAW. 

We know that ihe law is spiritual.— Romans vii. 14. 

In a contemplation of the operation of the divine law upon 
man, one of the first and most important topics for our remark, 
is its own character, and the actual extent of its demands. 
This aspect of it, is habitually called by us, the spirituality 
of the law. Of this, the apostle speaks in our present text. 
Though he describes the operation of the law, as destroying 
all the hopes which he indulged of merit or safety in his un- 
converted state, and thus, as working death for him, he pro- 
claims it to be in all respects, holy, just and good ; and pro- 
ducing death to a sinner, solely in a just action upon his un- 
holy character and guilty life. He confesses that man in his 
natural state is carnal, and a slave to sin, and declares that 
all the apparent ill effects of the operation of the law upon 
him, are to be attributed to this fact alone. The law itself 
is spiritual and holy. 

I. But what law is it, of which the apostle makes this as- 
sertion 1 We must answer, it is exclusively that great moral 
law, which is now before us, as the subject of this series of 
discourses. The assertion cannot be applied to any other law, 
without much qualification. 

The Judicial law which was appointed for the Israelites, 
though it was founded upon the moral law of God, was but 
the peculiar statute law of that nation. It never had, nor was 
it designed to have, the least authority over any other of the 



40 SPIEITUALITY OF [lect. iir. 

families of men, unless they became incorporated by their 
own profession as members of the nation of Israel. In no 
sense, but in its origin from God, was it a spiritual law. Like 
all other laws for the mere outward government of man, its 
requisitions and prohibitions took cognizance merely of out- 
ward acts; and recompensed obedience or disobedience, re- 
spectively with temporal protection, or bodily suffering and 
death. This law cannot be said to be annulled or repealed in 
regard to other nations, for it never had authority over them. 
The limits of its application were the natural and the adopt- 
ed children of Israel. What its permanency of authority ovei: 
them may be, it does not come within my present purpose to 
consider. 

The ceremonial or ecclesiastical law which was appoint- 
ed for the same people, enjoined the rites and observances of 
a form of religious worship, which was established for them 
alone. This cannot justly be called a spiritual law, though 
its ordinances had an important spiritual meaning, and were 
certainly designed to instruct the believing mind in spiritual 
things. St. Paul calls it, " a law of carnal commandments," 
which made nothing perfect; and speaks of its ordinances 
as "carnal ordinances" imposed upon the people of Israel for a 
time. St. Peter calls it a yoke which neither they, nor their 
fathers were able to bear. It was a system of shadows, under 
which were represented to the mind endowed with spiritual 
discernment, the great truths and realities of the Gospel. In 
itself it could make nothing perfect. It was like the judicial 
law of Israel, confined in its application to the members of 
that one nation, and was intended to lead them to that bless- 
ed seed of Abraham, in whom all its figures and appointments 
were fulfilled. 

The great moral law of God, was embodied in the national 
institutes for Israel ;— though in itself entirely separable, from 
all that v/as m^erely local and temporary in its authority over 



LECT.iir.] THE LAW. 41 

them. It is of this divine system of precepts, that the psalm- 
ist says, " the law of the Lord is perfect, converting the soul ; 
—and pure, enlightening the eyes." It is to this, that the 
apostle refers, when he declares in our text, as a principle 
which was to be considered beyond the reach of doubt, — " We 
know that the law is spiritual." This was ordained to life. 
Obedience to its precepts would have conferred life upon man ; 
— and it is only as the result of man's own transgression, that 
it is found to be unto death. This law is spotless and holy ; 
and every commandment which it imposes, is holy, just, and 
good. It was comprized, in the ten commandments which 
were written upon tables of stone, by the finger of God. It 
was communicated to Israel, on Mount Sinai, with a majesty 
which well became its importance and character. The pe- 
culiar laws of Israel as a nation were subsequently proclaim- 
ed in many successive communications. Tliis was a special 
revelation of the will of God, upon which all other precepts 
were founded. It was comprized by our Lord Jesus Christ 
in two commandments, embracing supreme love to God, and 
universal love to his creatures. It is declared by St. Paul 
in its one fundamental principle, when he says, " love is the 
fulfilling of the law." 

This great law is the law of heaven, and to it every heaven- 
ly being is subjected. It was published first on earth, when 
it was written upon the heart of man at his creation. Its 
governing principles and power were obliterated then, by 
man's transgression, — and it was published again, written 
by the finger of God, upon tables of stone, at Mount Sinai. 
It was added then anew, to display the holy character of God ; 
to exhibit the sinfulness, and the abounding extent, of man's 
transgression; — to manifest the universal necessity for the 
promised seed, who should fulfill its obligations, and bear its 
penalty for man. It was accordingly announced before the 
peculiar, private institutions for Israel were imposed, because 



4% SPIRITUALITY OF [trxT. iii. 

it was the foundation of all other commands ; and their acknowl- 
edgment of the authority of this, was a concession of the right 
of God to impose upon them any subsequent precepts, which 
should be according to his will. It displayed most clearly 
the impossibility of man's attainment of life by anyobedienca 
of his own, and thus shut them up for all their hope, to the 
faith which should be revealed, when in the fulness of the 
time, God should send forth his Son. 

The character and extent of this holy law is described in 
our text. It requires entire submission to the will of the 
Creator; and is as obligatory upon Gentiles as upon Jews: — 
and as binding in heaven, as upon earth. Of this, is the de- 
claration of our text so solemnly and distinctly made, " We 
know that the law is spiritual." This attribute of the law 
is a fundamental truth;— as evident as the same attribute of 
God, of whose holy mind and character it is a perfect trans- 
cript and expression. The spirituality of the law which it 
declares, we are now to consider. 

II. " We know that the law is spiritual." 
1. It is spiritual in its origin. It flowed from no human or 
inferior source, but immediately from the mind of that High 
and Holy Being, who is himself a spirit, — and whom no eye 
hath seen, or can see. It is in its principles and precepts, 
but a copy in words, of the will and character of God. A per- 
fect conformity to its commands, would be a perfect confor- 
mity to the holy character of God. It was first proclaimed, 
when the first creature was formed. Then the will of God 
was first declared, as the rule of government for the beings 
whom he had made. In the heavenly world, it is binding 
upon pure spirits alone, and the love for God and for each 
other, which moves innumerable holy beings there, is the ful- 
filling of this law. There its origin, and operation, and fruits 
are all spiritual. Ten thousand times ten thousand spotless 
spirits admire, reverence, and love it, as the mirror, in which 



LECT. iir.] THE LAW. 43 

the infinitely glorious perfections of the Deity are continually 
beheld. He speaks, and it is done ; he commands, and his 
will stands fast. 

This law was communicated immediately from God to man. 
It was written in his mind and heart at his creation, by the 
Spirit of God. When man first opened his eyes upon the 
beauties and benefits, with which his Divine Creator had been 
pleased to surround him, this spiritual law upon his heart, led 
him to lift up his immediate offering of pure and perfect love 
to the Lord of all, and to deliglit in every act of homage to 
his will. This same holy law has been written since by the 
same Spirit in the soul of every child of God am.ong redeemed 
men, in the hour in which he was brought back from his 
death in sin, to a life of new obedience to God. And all the 
renewed servants of the most High, perceive and admire 
its perfections, and delight to fulfil its holy commandments. 
The purity and excellence of the law, which the Spirit of God 
thus teaches man, when he writes it upon his heart, is one 
of those things which the natural man discerneth not, and is 
not able to understand. In its origin within his soul, it is ever 
and wholly the work of the Spirit of God. By the same Spir- 
it, it was revealed to holy men who spake as they were moved 
by the Holy Ghost, as the authors of those Scriptures which 
were given by inspiration of God, — and in the precepts of 
which, this holy law is recorded for the government of man. 
Whatever period or occasion of its revelation, we may par- 
ticularly consider, the spiritual origin of the law is the same. 
It is written by the finger of God, and from himself proclaims 
his mind and will. 

2. The law is spiritual in its demands. It is wholly a 
mistaken view, which limits these divine revelations to the 
letter of the precepts,— or to the outward conduct of men. 
The external acts to which the divine precepts refer, wheth- 
er they are of sins forbidden, or of duties commanded, are 



44 SPIRITUALITY OF [lect. m. 

surely included in their intended application. But they can- 
not be understood as the limits of this application. These 
precepts refer as certainly to the desires and purposes of the 
heart, and the thoughts of the mind, as they do to the open 
conduct of the life. They lay the hand of their authority 
upon the inner man. They distinctly reveal to man what God 
requires, and they demand the unqualified and uniform obe- 
dience to every precept, in the heart which he searches. If 
man were in a condition shut out from the possibility of out- 
ward breaches of divine commands ; nay, if he were without 
the body, with which they are perpetrated, the law of God 
would still impose upon him, the same obligations, and make 
the same demands. The principle of obedience, is that to 
which the law directs its notice and its operation. It requires 
every where total and unbroken submission to the will of God. 
The changes of occasional relations to other created beings, 
cannot alter the obligation of this simple principle of entire 
subjection to the will of God. The demands of the law are 
in their extent, spiritual. The thoughts and purposes which 
lead to outward violations of these precepts, are as really vio- 
lations of them also, as are the results to which they tend. 
When the law forbids a single transgression, it equally for- 
bids every thought, and occupation, and feeling, which would 
naturally lead to its commission. And when it commands a 
duty, it equally enjoins every circumstance and habit which 
properly conduces to its performance. Even more extensive- 
ly than this, — in the very prohibition of a transgression, it re- 
quires the contrary duty ; and in the injunction of a duty, it 
forbids the opposite sin. The commandment of God is thus 
exceeding broad, and like a two-edged sword, divides asun- 
der, and discerns, the thoughts and intents of the heart. It 
goes thus directly to the hidden fountain of the character, and 
requires the inward cleansing of the soul in entire conformi- 
ty to the purity of God. If it were possible^ that any one had 



LBCT. III.] THE LAW. 45 

been perfectly obedient to God, in every feeling, desire, and 
act of the whole life, and in but one single thought had re- 
belled against him, that sinful thought would annihilate the 
worth of the whole obedience, with which it was connected. 
The man has thus become a siimer, and having offended in 
one point, is guilty of all, or wholly guilty, in the judgment 
of the law. This was the case with the first transgressor, in 
whom a single sin destroyed the whole covenant of life, under 
which he had been placed. The character of man has changed, 
— but the law has not. It is still equally spiritual in its 
demands, requiring in every heart, a submission to God, un- 
interrupted by a single insurgent feeling, a purity of char- 
acter, uncontaminated by a single stain, and a zeal of devo- 
tion unrelaxed by a single wandering purpose. The law of 
God has no partial operation for the earth. It requires the 
same character throughout the universe. That which angels 
have always been in heaven, it requires men to be, from their 
birth, and forever. Its searching precepts go directly -to the 
heart, and are to be obeyed there, in a perfect exhibition of 
the mind of Christ, and a perfect exemplification of the holi- 
ness of God. This is the spiritual character of the law in its 
demands. Uniform love with all the heart, and that forever, 
constitutes the only fulfilment of its precepts. 

3. The law is spiritual in its operations. It was origi- 
nally ordained to be a covenant of life ; — its designed opera- 
tion was, in an unceasingly holy and animating guidance 
of man, to lead him to a perfect conformity to the will of God. 
It was a pure and sacred friend and supporter of its subjects. 
It taught them, what their Creator required of them; and 
warned them of what he had forbidden. It checked them in 
every temptation to transgress ; it encouraged them in every 
path of obedience. In the keeping of its precepts, it gave 
them great reward. But the disobedience of man changed 
the whole operation of the law towards him ; and gave it a 



46 SPIRITUALITY OF [lect. m. 

new course and purpose. It can never be the friend of sin- 
ners. It comes now with no offer of life. It remains faithful 
to God, though man has been unfaithful, and stands forth as 
a swift witness against all who have rebelled against him. 
With the sinner, its whole operation is to convince him of his 
guilt; — to judge him as thus guilty; — to condemn him to 
death ; — and then to leave him to perish. It comes to him in 
the majesty of divine authority, and with distinct and unde- 
niable accusations, for this two-fold purpose of conviction and 
judgment. In this work of power, it lays out before his con- 
science, the extent of its own claims ; and places by their side, 
the enormity of his transgressions. It shows him what God 
requires ; — and then it shows him what he has done. Thus 
laying open before him his aggravated guilt, it convinces him 
of the truth of its charges against him, and of the justice of 
his condemnation. It stops his mouth from all excuses. It 
compels him in deep humiliation to acknowledge himself un- 
clean ; — and then stands forth in the name of the most High, 
to pass a final sentence upon his soul. It proclaims the eter- 
nal wages of sin. It announces the certainty of a coming 
wrath. It unveils before him, an unutterable and everlasting 
destruction. It strips off the covering from the devouring fire. 
And thus, laying judgment to the line of its holy and unre- 
laxing demands, it destroys the hope of the sinful soul, and 
compels the convicted transgressor to cry out in the bitter- 
nerness of his anguish, "O, wretched man that I am, who 
shall deliver me from the body of this death!" This is the 
spiritual operation of the law. Here its work ceases. It 
cannot go beyond this limit ; — convincing the transgressor of 
his guilt; pronouncing his everlasting condemnation; and 
then leaving him to perish. This has been its actual opera- 
tion upon every servant of God who has been redeemed from 
his iniquity, and reconciled to him. In his experience, the 
power of the commandment has slain and destroyed all self- 



LECT. III.] THE LAW* 47 

confidence, all hope in any righteousness of his own ; and 
condemned under its righteous sentence, he can say, " I know 
that the law is spiritual." In its origin, its demands, and its 
operation, this is the spirituality of the law, which perhaps 
these views of it sufficiently display. 

III. There are certain practical purposes of great conse- 
quence, to which the consideration of this subject will proper- 
ly lead us. 

It is adapted to produce in us a deep humiliation. It casts 
out the pride and boasting of the very holiest among men, and 
brings down every soul in the deepest prostration before God. 
In regard to gross outward violations of the commands of God, 
you may be comparatively blameless. According to the judg- 
ment of men, you may have lived in strict conformity to the 
divine will. But who has rendered to God the honour which 
is due to him, and counted every thing else as worthless in 
comparison with him 1 When you consider that spotless line 
of life which the law imposes, in the different relations of 
man, who is not compelled to acknowledge, that his trans- 
gressions are multiplied, beyond his power to compute them ? 
When you add to these, the unholy tempers and dispositions 
which you have exercised and indulged; the evil thoughts 
which you have allowed and harboured ; the failures in duty, 
of which you are conscious ; who does not blush to lift up his 
eyes unto heaven, ashamed and confounded in the holy pre- 
sence of God who searcheth the hearts'? And yet the mere 
calculation of what we have done, or left undone, would give 
a very inadequate view of the sinfulness of our characters. 
We must take the elevated and spotless standard of divine 
commandments, and see how infinitely short we have come 
of the spirit of their intention, in every act of our lives, and 
in every moment of our existence. We must trace the whole 
state of our souls from the beginning of our lives, and estimate 
it, by this unbending standard. And we shall see, that our 



48 SPIRITUALITY OF [lect, iir. 

whole attainments in obedience, have been as nothing, lite- 
rally nothing, in comparison with our failures and our defects. 
The poorest bankrupt that ever lived, has discharged a larger 
portion of his debt to men, than we have of our debt to God. 
His state in his relation, is far better than yours ; for you have 
been still increasing your debt, every hour, and every mo- 
ment of your lives. The very best works of the best of men, 
if tried thus by the touchstone of God's perfect law, would be 
in themselves, but an accumulation of guilt against the day 
of wrath. There is in them no good thing. And the more 
clearly they see the excellence of the law, the more deeply 
will they feel humbled, under the conviction of this fact. 

This self-abasing view of our own character is indispensa- 
ble. We must cast aside every delusive plea of comparative 
innocence and harmlessness, — and judge ourselves as we are 
judged by the Lord. By this judgment we must abide forever; 
and if we come unpardoned under its power, the doom which 
it assigns, is absolute and unchangeable. When the book of 
his remembrance is laid open, the secrets of your hearts will 
be brought to light — your own consciences will attest the 
truth of the divine accusations, and the equity of the sentence 
which God shall pronounce. In the action of this spiritual 
and holy law, there can be no respect of persons. Its judg- 
ments will be severe in proportion to advantages which have 
been neglected and unimproved. O, that God may enable 
you to understand, and to consider, well, these solemn truths ! 
May he enable you in entire self-abasement, and humility of 
mind, to cast yourselves in the very dust before him, under 
the burden of your conscious guilt! 

This view of the spiritual character of the law, shows the 
fallacy of all attempts in man to establish a righteousness be- 
fore God by works of his own. There is not a single divine 
precept which does not testify against our guilt before the 
throne of God. There is not a single precept which will 



LECT. III.] THE LAW. 49 

relax its purity or its obligation on our account. It is a 
vain idea, that the Lord Jesus Christ has lowered the demands 
of the law, that they might be brought within the compass of 
man's infirmity, and he be thus enabled to comply with them. 
Surely there is nothing in his instructions to sanction such 
an idea; — He has summed up the decalogue in the blessed 
precepts of love, — but in neither of them, has he set aside the 
obligations of a single command. Has he made any abate- 
ment in their demands 1 Did the law require too much of 
man, before his coming'? How was it then, holy, just, and 
good? Did it only require exactly what was due from man 
to God? How then could the Saviour reduee these demands, 
without robbing God of the obedience which was really due 
from his creatures 1 Nay, — how can God ever lower the holy 
demands of his righteous law 1 How can he divest himself 
of his glory, or give his creatures a liberty to violate his 
will ] His law is necessarily unchangeable, like himself. It 
is the simple expression of his own mind and character. And 
the obligation to love him with supreme and undivided affec- 
tion, is an immutable obligation upon every rational creature. 
It is a demand necessarily unalterable forever. And if any 
man would obtain a righteousness, by works of his own, he 
must obey it perfectly, in act and spirit, and that forever. 
Because this is utterly impossible for man, who is a trans- 
gressor from his birth, the very thought of obtaining accept- 
ance with God, by any works of the law, must be given up by 
every soul of man. From this you are driven forever. If you 
would be saved at all, it must be in some other method than 
this. You must have some other righteousness, more com- 
mensurate with the holy demands of the law, and more con- 
sistent with the unchanging honour of the law-giver ; — a right- 
eousness which can magnify the law, and make it honoura- 
ble. Such an obedience is fully provided for you, and. free- 
ly offered to you, in the perfect and meritorious subjection of 



50 SPIRITUALITY OF [lect. in. 

the Lord Jesus to the law in your behalf. In him you may 
be justified and glory. But in every act of obedience of your 
own, you will be found wanting, and will be condemned. 

The distinct understanding of this subject, is of the utmost 
consequence. The simple assertion of the text ought to be 
the language of your own experience, " We know that the 
law is spiritual." And yet, of what are men more generally 
ignorant, than of this vital subject] Unwilling to acknowl- 
edge themselves justly condemned, and yet unable to deny 
their violations of divine commandments, they would reduce 
the holiness of the law to their own standard, rather than 
seek, out of themselves, a righteousness which shall meet it. 
They are anxious to lessen their undeniable criminality be- 
fore God, and to do this, they would charge his command- 
ments with unreasonable strictness, and thus make him a 
partaker of their guilt. All this effort however, though it 
may delude themselves, cannot deceive him. You must set- 
tle it in your minds, as an indisputable and fundamental fact, 
that this spiritual, searching nature of the divine law, must 
remain unchanged forever. By understanding and feeling 
the truth of this, you will be able to comprehend the purposes 
which the law designs; and the uses and operations, to which 
it is directed by the Divine Law-giver. Such a knowledge 
and understanding will wean you from all vain confidence in 
yourselves; will persuade you to cease from man. whose 
breath is in his nostrils; will compel you to lay aside every 
notion that you have anything to offer unto God: and urge 
you to look for, and to receive that blessed provided righteous- 
ness in Christ the Lord, which enables you to answer the ut- 
most demands of the lawgiver upon your souls. This actual 
obedience of the Lord Jesus Christ, is freely offered to every 
penitent and believing soul. Destitute of it, you remain 
under an unsatisfied curse; and exposed to the just anger of 
God, in every moment of your lives. You are without hope 



LECT. III.] THE LAW. 51 

or peace. The law which condemns you is spiritual, and 
you are carnal, sold under sin. It sentences you to death, 
and delivers you over unto wrath, in every single precept 
which it contains. It is the extreme of infatuation, to look 
for its possible approval, for justification and life. It will be 
certain and everlasting death, to venture into judgment be- 
fore God, upon the foundation of any obedience of your own 
to its requirements. 

These may appear to you, hard sayings. The Spirit of God 
alone, can enable you to receive them. He only can subdue 
your pride and vain confidence, and show to you, that by the 
very law to which you foolishly cling, you are inevitably con- 
demned and ruined. O, that this convincing agency of the 
law by the power of the Spirit, might be received and exer- 
cised in the conscience of all who listen to me! That you 
might be compelled to cry out, under its weight and influence, 
" God be merciful to us sinners !" That you could be con- 
strained, in this view of the unbending and impossible de- 
mands of the law of God, not only to ask in anxiety, " What 
shall I do to be saved 1" but to renounce all hope of salvation 
by doings of every kind, and freely and thankfully to believe 
in the Lord Jesus Christ, who is himself, righteousness and 
salvation to every soul that seeks him. In him, being justi- 
fied by faith, you have peace with God ; and resting not upon 
your own obedience to the law for righteousness, but upon 
his; having fulfilled it in him, you are renewed after its image, 
and enabled to honour and adorn it, walking not according to 
the flesh, but after the Spirit. This is the divine provision in 
your behalf, which fully meets, and everlastingly honours, 
the spiritual and holy law of the most High God. 



53 PRESENT USE [lect. ly. 



LECTURE IV, 



THE PRESENT USE OF THE LAW- 

Wherefore then serveth the law?— Galatians, hi. 19. 

The law of which the apostle here speaks is the moral 
law; that perfect rule of obedience to the divine Creator, 
which is imposed upon every intelligent and responsible 
creature. He is treating of the free and perfect justification 
of sinful man, according to the provisions of grace which are 
announced in the Gospel. He teaches the great fact, that 
God announced these provisions of grace, as the only founda- 
tion of human hope, and the only means of security to the 
guilty, long before the Saviour's incarnation, and ages pre- 
vious to the introduction of the Jewish dispensation. This 
was the Gospel which God preached unto Abraham, who be- 
lieved its promises, and was justified by his faith. By the 
same instrumentality of faith in the truth and power of God, 
all who in subsequent ages believed, were justified with faith- 
ful Abraham. But no man was ever justified by his own 
obedience, — or made just in the sight of God by his relation 
to the law ; for the law brings upon man who is always a sin- 
ner under it, nothing but a curse. This is the argument of 
the apostle, in the comparison which he institutes between 
the promise of grace, giving life to faith in the divine cove- 
nant, and the law of commandments, uttering death upon 
every transgression. His conclusion is, that the publication 
of the law, which was long subsequent to the establishment of 
this covenant of grace^ can have no influence to change the 



LECT. IV.] OFTHELAW. 53 

system of salvation for the fallen and guilty, which God had 
previously proclaimed. 

But an objection is made to this conclusion, and the ques- 
tion in our text proposes it. If the heavenly inheritance is 
only to be obtained by grace through a free promise to the 
guilty, and not by man's obedience to the commands of the 
law, "wherefore then serveth the law 3" 

The point to which this question is directed, is very precise. 
It is not, what was the original use of the law when man was 
innocent? Or, what is its abstract purpose with beings who 
are not guilty] But, what could be the design of publishing 
it again, under a dispensation of grace already revealed ? If 
man is to gain no justification by his obedience to it, why is 
it thus proclaimed to him 1 The objection seemed perfectly 
just to the reason of man. He could understand the simple 
proposition, if you do this, you shall live. But he could not 
understand the proposition, you are still to do it, but you can- 
not live by it. The objection is still frequently urged, if our 
obedience is not to justify us, why are we to obey ? Why 
may we not live in sin, that grace may abound? We will 
consider this objection, in the subject now before us — the use 
of the law under the dispensation of grace. Why was it 
added 1 Why is it still proclaimed and insisted on? 

The distinct assertion of the Holy Scriptures is, "by the 
works of the law, no man is justified in the sight of God." 
The objection of man's reason to this, is, then the proclama- 
tion of the claims and demands of the law is unprofitable and 
vain. But as Luther says, "the consequence is nothing worth. 
Money doth not justify, or make a man righteous, therefore 
it is unprofitable; the eyes do not justify, therefore they 
must be plucked out; the hands make not a man righteous, 
therefore they must be cut oflf. This is naught also, the law 
doth not justify, therefore it is unprofitable. We must attri- 
ute unto every thing, its proper efl^ect and use. We do not 



54 PRESENT USE [lect. it. 

therefore condemn or destroy the law, because we say it doth 
not justify. It hath its proper office and use, but not to make 
men righteous. It accuseth, terrifieth, conderaneth them. 
We say with Paul, that the law is good, if a man do rightly 
use it, that is to say, if he use the law as a law." It is the 
preacher's duty to proclaim faithfully, the requisitions and 
threatenings of God's holy law, which are unceasingly viola- 
ted by man. But many who listen to him, will strongly ob- 
ject to this continual republication of the law. They oppose, 
both the exhibition of its demands and penalties, which are 
suspended as a violated covenant, over the unconverted and 
unbelieving ; and the strict enforcing of its holy precepts as 
a rule of life upon the professed servants of God. Some are 
unwilling to hear anything from the pulpit which alarms and 
terrifies the conscience— and others desire and resolve to be 
satisfied with a standard of conduct, far inferior to the holy 
commandments of God. Both are ready to urge the objection 
of the text. And to both, the only proper reply is, a more 
distinct and persevering publication of the very law to which 
they object, as absolutely indispensable to awaken the con- 
science, convert the soul, and sanctify the character of man. 
In proportion as this, in its due measure and place is faithfully 
done, will the grace of the Lord Jesus be precious and power- 
ful in the hearts of those who receive the truth; and the min- 
istry of his servants be made effectual in calling in the number 
of his people. "To preach justification by the law, as a cove- 
nant," says Bishop Hopkins, "is legal, and makes void the 
death and merits of Jesus Christ. But to preach obedience 
to the law as a rule, is evangelical; and it savours as much 
of a New Testament spirit, to urge the commands of the law, 
as to display the promises of the Gospel." 

This important subject, what is the present use and design 
of the law under a dispensation of grace? I wish to consider, 
in a general view, as involving many important particulars, 



LECT. IV.] OFTHELAW. 55 

which we shall afterwards consider separately. "Wherefore 
then serveth the law?" We answer, it has a twofold use 
and operation, upon the disobedient and unjustified, and upon 
the pardoned and accepted sinner: — upon wicked men who 
are still without Christ; — and upon renewed men who are 
adopted into his family and kingdom. 

I. The use of the law with the unconverted and unpardon- 
ed. The Apostle says '4t was added because of transgres- 
sions." It was man's iniquity which made its ^^blication 
necessary. And its operation is temporary, "until the seed 
come, to whom the promise was made," until Christ as its 
end and fulfilment is adequately revealed. The object of 
God in the operation of the law, is merciful and gracious. 
"The Scripture hath concluded all under sin, that the 
promise by faith of Jesus Christ, might be given to them that 
believe." Harsh and terrifying, as the denunciations of the 
law appear to the ungodly, they are designed to be, and 
ought to be improved, for the deliverance and spiritual life, of 
those, against whom they are uttered. As a general answer 
to the question of the text, is the assertion of the Apostle, "it 
was added, because of transgressions." 

1. It was added, to restrain and limit these transgressions. 
It finds man in his fallen condition, seeking out for himself, 
many inventions of disobedience. The whole world under 
the influence of his depravity, lieth in wickedness; and in 
captivity to Satan, lieth under the wicked one. This was the 
condition of men, after the publication of the grace of God to 
man, in the promised redemption by his Son. Men had filled 
the earth, with the habitations of darkness and cruelty. The 
chosen seed had corrupted themselves exceedingly. And 
God proclaimed again his holy law, with terrible majesty, to 
bridle and restrain the wickedness of mankind. It denounced 
judgment and wrath. It spake in thunders. It alarmed and 
terrified the ungodly. It threatened a devouring fire, and 



56 PRESENT USE [lect. iv. 

everlasting burnings. This was because of transgressions; 
that some limit might be set up, in the fears and apprehen- 
sions of men, to the scornful triumphs of human wickedness. 
For this purpose has it operated always, and is it always to be 
proclaimed. God thus reveals his wrath against all ungodli- 
ness and unrighteousness of men, and proclaims to them, that 
such shall not inherit the kingdom of heaven; to drive men 
back, from the wickedness, to which their deceitful and de- 
praved h^'ts would lead them. It is for this end, that the 
Apostle declares, "the law was made for the lawless and diso- 
bedient, for the ungodly, and for sinners, for unholy and pro- 
fane, and any other thing that is contrary to sound doctrine, 
according to the glorious Gospel of the blessed God." The 
abounding of human wickedness, even amidst the denuncia- 
tions of flames and vengeance which the law so solemnly 
pronounces; — shews what would be the character and condi- 
tion of man, were he set free from the bonds which it thus 
fastens around him. Fear of the awful consequences which 
must come upon guilt, is the prevailing motive which re- 
strains and controls the passions of ungodly men. It holds 
back in uncounted instances, the arm of murderous revenge, 
and bridles the accomplishment of covetous and licentious ap- 
petite. And it cannot be doubted, that if the secret, dark, 
and majestic frown with which the law speaks to the con- 
science s of the wicked, could be withdrawn, and the fear 
which it awakens, could be hushed, the main restraint upon 
the depravity of man would be broken, and the chief guar- 
dian of the peace of human society, would be destroyed. As 
the prevailing principle, it is the selfish fear of man, which 
allows men to live in mutual security and peace; not his fear 
of human condemnation merely, but a secret, conscious, 
though undefinable fear of the wrath and judgment of God. 
And one very important present use of the law is thus to 
bridle and restrain the wickedness of man. 



XECT. IT.] OFTHELAW. 67 

2. It is added to bring to light, the transgressions of men. 
The Apostle says "the law entered, that sin might abound ;" 
and again, "I had not known sin but by the law, for I had not 
known lust, except the law had said, thou shalt not covet;" 
nay, he farther teaches us, that the operation of the law upon 
the corrupt nature of man, was actually to increase his secret 
desires to transgress, though it bridled his outward acts. "Sin, 
taking occasion by the commandment, wrought in me, all 
manner of concupiscence." Man, without this operation of 
the law, is extremely ignorant of his own character. Sin 
within him, appears dead. He has a vain confidence in his 
own righteousness, and imagines that there is some merit of 
good works in himself. The law is added, as the instrument, 
to bring his secret character to light; to shew him the trans- 
gressions within his heart; to reveal those awful things, 
which our blessed Lord declares, come from within, out of 
the heart of man, and defile his character and life; to exhibit 
to him, the blindness, and hardness, and impiety of his own 
mind in the sight of God; and to make him feel himself to be 
guilty, and worthy of condemnation before God. It lays down 
before him, its holy standard, its unrelaxing demands, its 
solemn denunciations upon disobedience against them. It 
brings man up to the view of this standard, and to the sound 
of these denunciations; and his unsubdued heart rebels 
against them, and manifests at once^ the secret character 
which had been covered before. Thus the Saviour brought 
out the secret character of the self-righteous young man who 
came to him, to bid for eternal life. He had no conviction of 
sin. He "knew nothing by himself." But the Lord Jesus 
spread before him, the holy demands of the very law, in his 
obedience to which he so confidently trusted; and his secret 
sin was set in the light of God's countenance before him. He 
saw himself refusing an entire obedience, though he had pro- 
fessed his willingness to do any thing; and he went away 



58 PRESENT USE [lect. iv. 

sorrowful, not for his sins, but for the mortification of his pride, 
and the overturning of his previous hope. This is an essen- 
tial operation of the law; man's secret v/ickedness must be 
brought to his view. That transgression which saith within 
his heart, there shall be no fear of God before my eyes, must 
be listened to and acknowledged. Until this has been done, 
his pride, and self-confidence, and neglect of God, and rejec- 
tion of the grace of Christ, will all remain, in a perfectly satis- 
fied and self-righteous temper, nor will the preaching of par- 
don and salvation in the Lord Jesus have the least eflfect upon 
him. Until this divine Saviour is sought for, and accepted in 
his heart, the law must be proclaimed, to bring to light, the 
secret transgressions of which he is wholly and willingly 
ignorant. 

3. The law is added, to convince man of these transgres- 
sions. It brings out his hidden wickedness to view, that in- 
ward thought of his heart which is very deep, that it may 
compel him to acknowledge himself a sinner, condemned be- 
fore God, and lost in guilt. His own blinded reason would 
persuade him, that if he be not outwardly, a transgressor 
against men, this is sufficient, and he ought to be accepted by 
God. But God brings in the power of his law to bear upon 
his secret character, that sin may abound in his view. This 
is the hammer with which he breaks the rock in pieces, and 
makes the proud sinner feel himself, and acknowledge him- 
self, to be worthy of the condemnation and wrath of God. 
He that was before self-righteous, and alive without the com- 
mandment, now feels himself shut up to death, by every pre- 
cept; without hope, a vessel of wrath fitted to destruction. 
He looks upon the holiness of the law, and is convinced of 
sin. He looks upon the just authority of the law, and is con- 
vinced of wrath and judgment for sin. He looks upon the 
majestic and unalterable truth of the law, and is convinced, 
that there remaineth nothing for him, "but a certain fearful 



LECT. IV.] OFTHELAW. 59 

looking for of judgment and fiery indignation which shall 
devour the adversaries." In this work of conviction, "the 
law of God" says Luther, "hath properly and peculiarly, that 
office which it had in Mount Sinai, when it was first given, 
and was first heard by them that were washed, righteous, 
purified and chaste. And yet notwithstanding, it brought 
down that holy people into such a knowledge of their own 
misery, that they were thrown down even to death and des- 
peration. No purity, nor holiness could then help them ; but 
there was in them, such a feeling of their own uncleanness, 
unworthiness, and sin, and of the judgment and wrath of God, 
that they fled from the sight of the Lord, and could not abide 
to hear his voice. 'What flesh was there ever, say they, 
'that heard the voice of the living God speaking out of the 
midst of the fire, and lived V So it happeneth at length to 
all self-justifiers, who being drunken with the opinion of their 
own righteousness, do think when they are out of temptation, 
that they are beloved of God, and that God regardeth their 
works, and that for them he will give them a crown in heaven. 
But when that thunder, lightning, and fire, and that hammer 
which breaketh in pieces, that is to say, the law of God, 
Cometh suddenly upon them, revealing unto them their sin, 
and the wrath and judgment of God, then the self-same thing 
happeneth unto them, which happened to the Jews standing 
at the foot of Mount Sinai." Ungodly men are thus con- 
vinced by the law, made to feel, and to acknowledge their 
guilt; and are ready to hear the glad tidings of divine mercy 
and forgiveness in the Gospel. 

4. The use of the law with the ungodly, is through the 
knowledge and conviction of sin which it produces, to prepare 
them, and lead them, to seek for and hear the mercy of God 
i in the Lord Jesus Christ. The Apostle speaks of this, when 
I he teaches the peculiar provision of mercy from God, and safe- 
ty for man, to which God would thus make his law subservi- 



60 PRESENT USE [lect.it* 

ent. When the promised seed has come, and the "Saviour is 
accepted in the heart; when the blessing which comes by 
faith in Jesus Christ is received, the law condemns no more, 
and men are no longer shut up under its power. Its purpose 
is, as a light, to reveal, not mercy and grace, not righteous- 
ness and life, but sin and death, and the wrath ahd judgment 
of God. Its immediate effect is, to increase the impatience 
and rebellion of man until it humbles him, and beats him down 
in desperation. It crushes his pride, annihilates his self-con- 
fidence, and shuts his mouth in conscious guilt. This is all 
that it can do. Thus it prepares the way for the promised 
seed, and makes an entrance to the heart, for the grace of 
God, and opens the mind to hear and learn of God, as the ex- 
alter of the humble, the comforter of the afflicted, the lifter 
up of the despairing, and the giver of life to the dead. Thus 
too, it opens the way for man's justification in the obedience 
of Christ, and prepares the sinner to hear the precious invita- 
tion, "come unto me, all ye that labour and are heavy laden, 
and I will give you rest." It is designed therefore, though 
speaking in wrath, to be a messenger of mercy; though pro- 
claiming condemnation unto death, to lead to one who giveth 
life forevermore. It is added because of transgressions, to 
persuade men to bring the burden of them, which it shows to 
be excessive, and intolerable, to the Saviour's feet, that they 
may receive a free forgiveness through his blood, and be justi- 
fied by his grace, and find him, to be in himself, the righteous- 
ness and life they need. These are the various uses of the 
law with the ungodly and unconverted. 

II. The use of the law with the pardoned and justified. 
Its main purpose is to bring sinners to Christ, that they may 
be justified by his grace; but it does not cease its operation 
upon them, when this merciful security has been attained. It 
still has an important work to accomplish, subordinate to the 
great dispensation of grace which has fulfilled its demands 



iECT. iv.] OFTHELAW. 61 

and penalties, and added a higher seal to its holiness and ex- 
cellence. When men have been brought from darkness into 
light, — and from the power of Satan unto God, and are made 
partakers of his grace, the law serves many purposes for their 
benefit. 

1. It is the rule of life by which they are governed. They 
are made free from its penalties and threatenings, that with 
a new and grateful spirit they may be enabled to obey its 
commands. In their adoption as children into the family of 
God, a love for his character, and for the holiness which dis- 
tinguishes it, has been implanted in their hearts. They are 
made to desire perfect holiness of character, which is the 
image of God, and obedience to his law. And though they 
work not for wages, and their hope rests not upon any obedi- 
ence of their own, the spirit which is given to them, leads 
them to press forward in every path of obedience, desiring to 
be perfect, as their Father in heaven is perfect. That hw 
which requires supreme love to God, and universal love to 
men for his sake, is now written for them, not in tables of 
stone, but in the fleshly tables of the heart. It is the rule by 
which they govern their most secret life. And though they 
actually come short of it in every particular, and are thus 
daily convinced by it of sin, it is the standard which they love, 
at which they aim, and by which they are governed with in- 
creasing uniformity through life. The holy precepts of the 
law are therefore still to be proclaimed to the people of God, 
that they may be made obedient and holy under their influ- 
ence. By the heart-searching requirements of these divine 
precepts, are they to compare themselves, that they may see 
the attainments in holiness which must be made by them, if 
they would stand complete in all the perfect will of God. No 
lower rule of life than this, can ever be established. When 
the servants of God are perfectly sanctified, and awake up in 
a world of glory, after the divine image, they will be perfect- 

F 



62 PRESENT USE [lect.it. 

ly conformed to the precepts of this holy law. And now, while 
they are expecting this inheritance, these commandments are 
the rule, according to which they become meet for it, and 
their obedience to them, is the necessary fruit of holiness in 
their renewed nature. By the guidance of these command- 
ments, they who believe in Christ, are made careful to main- 
tain good works.. 

2. The law serves to warn and guard the justified and 
converted from the commission of sin. There remains with- 
in them, a principle of corruption which leads to sin; a princi- 
ple, which though it be conquered and limited, is ever strug- 
gling for the mastery, and labouring to bring them into subjec- 
tion to its power. To keep them back from allowing this in- 
surgent influence within them, which would combine with 
temptation without, for their entire overthrow and destruc- 
tion, they have the indwelling power of the Holy Spirit wiio 
lives and acts within them, as the Redeemer's agent in bring- 
ing home his sons to glory; the many blessed motives and 
promises, which the Gospel proposes, as inducements^ to obe- 
dience; and these warnings and threatenings of the law, 
which guard them, and keep them back from sin. "By 
them," says David, "is thy servant warned." As the awful 
sanctions of the law are proclaimed, and its holy requirements 
are pressed upon the servants of God, they operate as a very 
powerful guard upon them in the hands of the Holy Spirit. 
They are a wall of fire to keep them from the indulgence of 
sinful propensity, and the submission to unholy temptation, 
"How shall I do this great wickedness," says Joseph, "and 
sin against God?" The fearful evils of transgression are 
seen; its awful nature is discovered; its dreadful effects are 
beheld; its solemn penalties stand forth to say "hitherto shalt 
thou come, and no further;" and they are all mercifully em- 
ployed by the Holy Spirit, as instruments of protection to those 
whom he sanctifies; standing before them, as beacons upon 



I 



I.ECT. IV.] OF THE LAW. 63 

the rock of danger, to give timely notice to every unwary 
approach. 

3. The law serves to make justified souls grateful for 
the privileges lohich they enjoy. They have been redeemed 
from bondage under its curse. They have been set at liberty 
from its prison-house. They have seen all its threatenings 
borne, and all its obligations fulfilled in their behalf, in the 
most honorable and glorious way. And as they contemplate 
the mercies which have been thus bestowed upon them, they 
rejoice with joy unspeakable and full of glory. As these 
great privileges are announced and set before them, in the 
glad tidings of the Gospel, they bless God for the consolation. 
Bui they can hardly be considered at all, except in connexion 
with the dangers and evils to which they have been the anti- 
dote. And as these are brought to view, in the proclama- 
tions of the law, the redeemed soul looks back upon them 
with peculiar gratitude, that for him, they have passed by 
forever. He is a partaker of a great salvation: he has re- 
ceived a kingdom which cannot be removed; and it is a most 
important object in the cultivation of his character, that he 
should not be unmindful of the heavenly benefit, nor ungrate- 
ful for its gracious bestowal upon him. As the law speaks 
out its thunders, proclaiming the rigour of its demands, de- 
nouncing the wrath of God upon every soul of man that doeth 
evil, the justified man rejoices yet more in the blessed assur- 
ance, that he has been delivered from all this storm and tem- 
pest, by abounding grace, and stands upon a fast shore of 
peace, with an inheritance forever. "Such was I," he says 
with humble gratitude, "but I am washed, I am sanctified, I 
am justified, in the name of the Lord Jesus, and by the Spirit 
of my God." And the preaching of the law is thus blessed 
by the Holy Spirit, to create and cultivate within him, a 
spirit of more ardent gratitude and joy. 

4. The law serves to keep the justified man in a close t?e- 



64/ PRESENT USE [lect.it. 

pendance upon Jesus. As the pelting storm drives the little 
chickens under the sheltering wing, do the terrors of the law 
drive home the pardoned sinner, to realize more completely 
the entire protection of that righteousness which the Lord 
Jesus illustrates by this very image. He sees more clearly 
that he has nothing of his own, and can never meet from any 
source within himself, the demands which are made upon 
him. He must have a righteousness which is not in himself; 
and cannot be found, except in the obedience of the Saviour 
for him ; and the more loudly the law threatens, the more 
closely and earnestly does he cling to this provision; as the 
more fiercely the storm rages, does the bird fold herself more 
closely in her nest, and the dove fly the more swiftly to her 
window. To break up all self'righteousness, to bind sinful 
man merely in his own nakedness, fast to Jesus, that he may 
be clothed from his fulness alone, is the great purpose of the 
Gospel, land the great work of the Spirit^ with him. The 
preaching of the law is made by him, to produce this blessed 
effect, and thus to be an instrument of grace, and religious 
benefit. It forces man from every covert of his own. It 
compels him to see that there is no proteetion but in that 
cleft of the rock which God hath provided for him. It con- 
strains him to escape for his life to him who is able to save 
him unto the uttermost, crying from his heart, — 

Naked, I come to thee for dress, 
Helpless, come to thee for grace^ 
Foul, I to the fountain fly, 
Wash me Jesus, or I die. 

The Saviour thus becomes to him all in all. He is justified 
and glories in him alone, and casting out all self-dependance, 
he finds in Jesus, and in the perfection of his work, righteous- 
ness and peace. 

These are manifest uses of the law with the justified and 



LECT. IV.] OFTHELAW. 65 

pardoned. It rules and guides them in holiness,— it warns 
and guards them against sin, — it makes them grateful for re- 
demption, — it binds them in a closer dependance upon the 
Lord J«sus, — and thus is madg the means of spiritual benefit 
to them; as in Samson's riddle, "out of the eater, comes forth 
meat, and out of the strong comes forth sweetness,"— not so 
much by any action of its own, as by the overruling power of 
the Spirit, who makes all things work together for good to 
those who love God, and who are called according to his pur- 
pose. 

III. For these two purposes, the law is added and pro- 
claimed under a dispensation of grace. To accomplish all 
these ends which have been specified under them, we are 
still to preach the law, though Christ hath become its perfect 
end for righteousness to all who believe. But there remains 
still another reason for its proclamation, in the fact that a 
final judgmeni must he administered to man according to 
its requisitions. For his own people, Jesus has brought in a 
perfect and everlasting righteousness, which will meet and 
honour all the demands of the law in that great day. But for 
those who are out of Christ, who have rejected his proffered 
mediation, and cast away the cords of his grace, the law will 
come in, with the full force of its unyielding requisitions. It 
will demand an obedience in perfect conformity with these. 
It will shew them their extreme guiltiness. It will strip off 
the coverings of deceit. It will display its condemnation of 
them, as justly merited, and unquestionable forever. God has 
established but one standard for obedience among creatures 
who are accountable. Angels have obeyed it, and will live. 
Redeemed saints have found for them a perfect obedience, in 
the glorious righteousness of an appointed mediator. But all 
impenitent and unholy beings will be condemned by its sen- 
tence, and shut up under this condemnation forever. And the 
law stands among men, as the living witness of the fact, and 



ee PRESENT USE [lect. IT. 

of the principles, of this coming judgment. To persuade 
men to flee from this impending ruin, it announces its own 
character and operation, — that sinners may in time avoid, a 
sentence which must be eternally irrevocable. For Zion's 
sake therefore should we not hold our peace, until this mo- 
mentous object is secured^ and perishing souls are sheltered 
in the glorious provisions and power of the Redeemer. "It is 
Christ, and Christ alone that can save us. As the worst of our sins 
are pardonable by Christ, so the best of our duties are damnable 
without him." And while he hath been made sin for us, that 
we might be made the righteousness of God in him, — the law 
witnessing continually, of sin, and righteousness, and judg- 
ment, is to be made the instrument for emptying us of all 
self-dependence, and keeping us in him, who speaks in 
righteousness, and is mighty to save. 



LECT. v.] OF THE LAW. 67 



LECTURE V. 



THE CONVINCING POWER OF THE LAW. 

Wow we know, that whatsoever things the law saith, it saith to them, 
that are under the law, that every mouth may be stopped, and all the 
world become guilty before God. — Romans, hi. 19. 

The purity and perfection of the divine law become open 
to our view, in proportion to our serious and candid examina- 
tion of its character. The psalmist contemplated it, as the 
highest standard of perfection. '^ I have seen an end of all per- 
fection, but thy commandment is exceeding broad." To every 
mind enlightened like his, by the Holy Spirit, the same con- 
clusion is equally distinct and certain. There is a length 
and breadth, in the excellence of this revelation of the divine 
character, which transcends the power of human investiga- 
tion. It is in all respects, and in the highest degree, holy, 
just, and good. To those who have always been obedient to 
its precepts, it is ordained to life ; designed to confer the high- 
est happiness, and to open a path, which is unmingled pleas- 
antness and peace, for those who walk in it. 

But a holy law abides not transgression ; — a just law con- 
demns the disobedient; a true and faithful law offers no hope 
to sinners. It speaks in righteousness, but it has no power 
to save. Its whole operation upon the ungodly, is to enlight- 
en, to convince, and to condemn them. But its operation is 
indispensable for their deliverance from the curse which itself 
imposes. Until they are thus dealt with, hardly as it appears, 
sinful men do not desire, and will not ask for, the salvation 
which God has mercifully and freely laid up for their accept- 



68 CONVINCING POWER [lect. t. 

ance in his own dear Son. This varied operation of the law, 
in its successive particulars, I propose now to consider. And 
I would speak in this discourse, of the power of the law, in 
enlightening and convincing the ungodly and disobedient. 
This convincing power of the law upon the conscience of 
the sinner, the apostle displays in the language of the text, — 
" Now we know, that whatsoever things the law saith, it 
saith to them that are under the law, that every mouth may 
be stopped, and the whole world become guilty before God." 
" The things which the law saith," its holy precepts, its 
solemn sanctions, its awful sentence, constitute the instrument 
of its power. They are the hand which grasps, and the arm 
which conquers, the soul of the transgressor. The extent of 
their just and awful operation, is to "all those who are under 
the law." Are they obedient] Have they never transgress- 
ed'? Its holy precepts are a means of life, and the measure 
of their reward of blessedness, and speak to them only in 
peace. Are they transgressors ? Its solemn threatenings and 
denunciations are the measure and seal of their condemnation 
and death. The character of those who are under the law 
determines the nature and tendency of the things which the 
law speaks. Among a world of fallen transgressors, its influ- 
ence upon all, is only, that every mouth may be stopped, and 
the whole world be manifested as guilty before God, and come 
under his judgment, condemned to a punishment, from which 
the law itself offers no escape. This is the necessary tenden- 
cy and end of the work of the law upon the guilly. It saith 
the things which it contains, for this very purpose, " that every 
mouth may be stopped," every excuse be silenced, every soul 
consciously condemned, — and all brought under judgment, 
without merit or claim, — to be rescued and blessed, if rescued 
and blessed at all, entirely by undeserved mercy on the part 
of God, whose holy commands condemn them. This convin- 
cing power of the law is displayed, either in the salutary 



LECT. V.J OF THE LAW. 6a 

awakening and conviction of the sinner in his day of grace, 
that he may be brought to Christ for life ; or in the final arous- 
ing of his conscience in the day of judgment, to a percep- 
tion of his everlasting condemnation. In either case, the 
effect of the law is the same. It stops the mouth of every 
transgressor„and compels him to acknowledge himself guilty 
before God, worthy of death, and without a hope of life, or a 
right to ask it. 

The convincing power of the law in the day of grace, is 
the aspect of this operation of which I now speak. The law 
is the great instrument in the agency of the Holy Spirit, to 
convince men of sin, and of the wrath which is denounced 
against sin. In his hands, it is living and powerful, and sharp- 
er than a two-edged sword, piercing even to the dividing 
asunder of the soul and spirit, and is a discerner of the thoughts 
and intents of the heart. In this process of saving conviction^ 
the law is to be considered as the instrument of the Holy 
Spirit. In itself, it is to the conscience of the sinner, as a 
mere dead letter. Like a deaf adder, he stops his ears against 
its commands and its accusations. But this refusal to listen 
to the voice of God, yields under the power of the Spirit. 
When he lays hold of this hammer of the word, he wields it 
with a resistless force, and breaks down all the strongholds of 
man^s pride and self-confidence, and crushes his rebellious 
spirit into the dust of humiliation under conscious guilt and 
ruin. Without this spiritual application of the law, the sin- 
ner may be alive and boastful in himself. But when the com- 
mandment comes, with the attendant power of the Holy Ghost, 
sin revives in all its hideous features, and destructive power, 
and shews itself without disguise, to the conscience compelled 
to behold it. Then, the sinner dies. He sinks under the 
clear apprehension of his guilt, and an undeniable conviction 
of the judgment which it impends over him. He lies power- 
less at the Saviour's feet ; and is made willing in the day o f 



70 CONVINCING POWER [xect. v. 

his power to yield himself to the freeness of pardoning love, 
and to the new-creating power of divine grace. 

I. We will consider this conviction, under the aspect of 
the tfdngs, of which the law is made to convince the sinner. 
"Whatsoever things the law saith," exhibit the various facts 
of which it convinces the transgressor. 

1. It saith "do this, and thou shalt live;" "But whosoever 
keepeth the whole law, and offendeth in one point, he is 
guilty of all." By this holy and unyielding demand, it con- 
vinces the sinner, of the fact, and the guiltiness of his past 
transgressions. The law claims from every being who is 
under it, an entire, perpetual, and spotless obedience. Its 
precepts describe the holiest of possible character, in the con- 
dition of a creature, and require of man, a perfect fulfilment 
of this. In the exercise of its convincing power, it reveals 
this true character of itself, to the sinner's understanding, 
and makes him to see, what the Lord God requireth of him. 
It compares the history of his own life, as it is known to him- 
self, with the strictness and purity of these demands. It thus 
brings out to his view, the obliquity and defects of his past 
course; laying down its perfect and unbending rule upon the 
crookedness of all his conduct, and giving him a knowledge 
of his sin. It gives him a knowledge of the nature of sin in 
itself, and of its existence, in an aggravated degree, in his 
own character and life. Man has no disposition to seek, or 
even to receive, the information which the law thus imparts. 
His heart is ever ready to reply to its inflexible demands and 
solemn judgments, "not so, that be far from thee, to condemn 
the righteous with the wicked." But while it makes these 
cliarges of guilt against the transgressor, it makes him also to 
understand and feel their justice. His mouth is stopped from 
all denial, and from all excuse, of his innumerable acts of dis- 
obedience. The law searches into his secret character, and 
shews him to be, by the corruption of his nature, and by 



lECT. v.] OF THE LAW. 71 

the voluntary habits of his life, a being extremely depraved and 
guilty, — with the whole liead sick, and the whole heart faint. 
It charges liim with having spent the time which divine forbear- 
ance has allowed him upon the earth, in an open neglect and 
defiance of the God, in whose hands his breath is, and whose are 
all his ways. It accuses him of presumptuous sins, committed 
against warning and knowledge ; — of repeated relapses into 
them, against all his protestations, and vows, and prayers; of 
rushing by all the admonitions of God, and the strivings of 
the Spirit of God, in his determination to transgress. It ac- 
cuses him of sins of inadvertence and ignorance , utterly with- 
out number; of allowing days to pass in a long succession, 
wholly without a thought of God, or a consideration of his 
holy will; of crowding' together the greater portion of his 
life, without reflecting upon his conduct, or feeling concerned 
whether he did well or ill. It accuses him of secret sins, of 
corrupt desires, of unholy thoughts, as countless as the 
ocean's sands; sins, which however concealed from the cogni- 
zance of the world abroad, are open and naked before him 
with whom the sinner has to do; sins which though they pass 
him, like the motes which play upon the sunbeam, and elude 
all his efforts to pursue, and examine them, are all recorded 
in the everlasting remembrance of God. It accuses him of 
the habitual omission of holy duties; of neglect of the wor- 
ship and acknowledgment of God; of restraining the voice of 
prayer, and refusing the offerings of praise. It accuses him 
of vast deficiencies in the spirit of those duties which he has 
undertaken to perform; of dulness, formality, and hypocrisy, 
in his apparent approaches to the throne of God. It accuses 
him, in addition to all acts of omission or commission, of that 
which these acts infallibly indicate, a corrupt nature, a state 
of mental rebellion, — a fountain of aversion to God in his heart; 
a state of character and life, in which every feeling and pur- 
pose partakes of the universal bitterness, and is guilty and 



72 CONVINCING POWER [lect. v. 

worthy of condemnation; from which there has proceeded no 
good thing. These are the charges which the law makes 
against the transgressor, as it lays out before him, its holy and 
perfect precepts, every one of which in its application to him, 
concludes him under sin. Under this operation of the law, 
man becomes consciously condemned, and without hope. The 
law has brought him to a knowledge of his sin, and made his 
offences to abound in his view. And under this reviving 
power of sin which it brings to light, he dies to all prospect 
or means of finding acceptance with God in any character of 
his own. 

2. The law saith, " Cursed is every one that continueth 
not in all things which are written in the book of the law to 
do them." "The soul that sinneth, it shall die." By this 
solemn denunciation and sentence, it convinces the sinner, of 
his exposure to the wrath of God, and of his necessary con- 
demnation to eternal death. God has been pleased to guard 
the violations of his law, with the most solemn and terrible 
sanctions. He has promised everlasting life, as the attendant 
upon everlasting obedience ; — and he has denounced eternal 
death, as the inevitable recompense and wages of continued 
sin. He has proclaimed an unspeakably awful curse upon 
every soul of man that doeth evil. And because every soul 
of man, has done evil continually from his birth, this curse in 
all its terrors, is lying upon every human being. The condem- 
nation of the ungodly, is not a future, contingent rhatter, but 
an actual, present condemnation. The transgressor is con- 
demned already. And though like a convict in his cell, he 
has a respite allowed him, before the execution of his sen- 
tence, his case is to be regarded, as altogether disposed of. 
No new process of authority is required for his punishment. 
His time is fixed ; and his sentence is fixed ; and he is to be let 
alone merely, until the hour appointed, shall arrive. The state 
of an unconverted sinner'is thus, a state of present condemna- 



LECT. v.] OFTHELAW. 73 

tion under the just wrath of God. He may be ignorant of 
the awful condition in which he stands ; — he may choose to 
deny the allegation altogether. But this is one of the things 
which the law saith, and its convincing operation upon the 
sinner's conscience, is to make him acquainted with the solemn 
and all-important fact which is here announced ; to make him 
know that he is condemned, and that the wrath of God abi- 
deth on him. It shews him, that though prosperity and wealth, 
and ease and honour, may be allowed to decorate his passing 
hours on the earth, his final destiny, while he remains under 
the operation of the law, is nevertheless, unalterably de- 
termined. There is a curse rolling onward upon his guilty 
soul, which will sink him into eternal ruin. The law con- 
vinces him of his real character as a sinner before God, 
and fastens the acknowledgment upon his mind, that there 
remains nothing for him in this character, but the fearful ex- 
pectation of judgment and fiery indignation which shall con- 
sume him as an adversary of God. It shews him that all his 
past blessings and comforts in temporal things, are no proofs of 
God's acceptance, or favour for his soul ; but that though God 
has thus far sustained him with much forbearance, he has been 
still, a vessel of wrath, fitted to destruction. In the hour of 
his conviction, it lays open before him, the solemn fact, that 
he has been the enemy of a God who hath said, " vengeance is 
mine, I will repay." In the certainty of this fact, it shews him 
too, that he is with the utmost reason and justice, condemned 
to eternal death ; and that it would be altogether right and 
just in a Holy God, to cast him from his presence forever, 
and to refuse the exercise of any mercy upon his soul. Lay- 
ing down before him, the long catalogue of transgressions, to 
which reference has been made, and attaching to each, the 
sentence of everlasting exclusion from the presence of God, 
it solemnly bids him to look at his condition, and ask himself, 
what hope there is^ that he can escape the damnation of hell 1 



74 CONVINCING POWER [lkct. r. 

While the law reveals this dreadful condemnation, as the 
portion of the guilty, it only makes known, a fact which was 
before equally certain, but of which man was before ignorant. 
It saith, " there is none good, no, not one; they have all sin- 
ned ; they have all become abominable." Then it saith, <* curs- 
ed be every one that sinneth against God;" " let wrath come 
upon them, and let them go down quick into hell, for I have 
seen iniquity among them." In man's native carelessness 
and blindness, he is^entirely ignorant of the condition in which 
a violated law has placed him. The convincing power of the 
law unveils his eyes to this danger, and compels him to be- 
hold it. But though under this operation, he groans in an- 
guish, he is no more in condemnation, than, he was before, 
when he was thoughtless and gay. He has now simply been 
made to see, and to consider, dangers to which he was before 
voluntarily blinded ; and the sight of his previous actual con- 
dition, over which he has long slept in total unconcern, like 
the sight of the precipice, which the lightning's flash displays 
to the midnight traveller, immediately beneath his feet, fills 
his mind with anguish and despair. Sin hath revived. The 
wrath which it merits is proclaimed. And the sinner, weak 
and hopeless, dies. 

3. " Moses describeth the righteousness which, is by the 
law, that the man which doeth these things shall live by 
them." " The soul that sinneth, it shall die." These also 
are things which the law saith ; and by them, the Holy Spirit 
convinces man of the utter impossibility, that he should ever 
be justified by any works of his own. " By the deeds of the 
law, shall no flesh be justified in his sight, for by the law is 
the knowledge of sin." The law gives no other knowledge 
than this. It proposes, in its very nature, but two possible 
methods by which a creature can be just with God ; and they 
are equally, beyond the reach of a creature who has commit- 
ted a single transgression. In the one method, it oflTers life. 



LECT. t] OFTHELAW. 75 

to those who have perfectly obeyed its precepts. In the other, 
it presents liberty to those who have fully endured its penal- 
ties. Under which of these, can there be hope for sinful man 1 
He can never obtain acceptance by his obedience, for it is 
vitiated by his corrupt nature at the very commencement, 
and he cannot live an hour without sin. There is an insepa- 
rable imperfection and defilement in every duty which he 
performs. He cannot be justified by making satisfaction for 
his disobedience, for no satisfaction can be received short of 
the entire penalty, which is everlasting death ; so that hoping 
for life by recompensing divine justice for past transgressions, 
is but to hope for salvation by being damned. Here is a two- 
fold impossibility, that sinful man should ever be justified, 
upon any ground of his own merits, which the law demon- 
strates to his conscience, beyond the power of denial. The 
convinced sinner sees this hopeless state. He is compelled 
to acknowledge his guilt, and to confess his just exposure to 
punishment. And he is compelled to cast aside every hope 
of working out any righteousness for himself. A knowledge 
of pardon and life must come to him from some other source. 
The revelation of a mighty and gracious Redeemer, who as 
the sinner's surety, hath obeyed the precepts, and endured the 
penalties of the law, and hath thus brought in an everlasting 
righteousness to be disposed of according to his own will and 
gift, and who offers it freely to those who believe in him, ex- 
hibits this provision, and gives this knowledge, rationally and 
perfectly. But the law can never give it. Its entire work 
is conviction, condemnation, and punishment, for all who have 
sinned. It has justification for none. The purpose of its con- 
vincing operation is to exhibit distinctly this fact. And when 
it has brought the sinner to this despair in himself, by shew- 
ing his unspeakable dangers, and his inability to find a reme- 
dy for them, by any thing which he can do or suffer, it has 
finished its work. There it must leave the transgressor in 



76 CONVINCING POWER [lect. t. 

this " horror of great darkraess," until the very same Spirit who 
by the ministry of the law has thus convinced him of sin, shall 
by the gracious ministry of the Gospel, convince him of the 
perfect and sufficient righteousness which is laid up for him in 
Jesus Christ the Lord, to be made his own by faith, freely, 
through the grace of God. 

These three points exhibit the convincing power and ope- 
ration of the law. This three-fold conviction, of guilt, of 
wrath, and of hopeless despair, the Spirit of God produces, by 
"the things which the law saith." Until this conviction has 
been produced, the preaching of Christ is ineffectual upon the 
sinner's soul. He will never turn to Jesus with a godly sor- 
row for sin, and erflbrace the blessed offers of mercy which his 
Gospel presents, until he has been thoroughly awakened to 
perceive, and to acknowledge, the facts of which the law con- 
vinces him. He will still wrap himself in his own carnal con- 
fidence, and see no need of looking after any other righteous- 
ness than his own. He will think himaelf whole, and will 
therefore refuse the divine Physician. He will be igno- 
rant of his danger, and will stilt reject the proposal of 
salvation. This work of the law is therefore indispensable 
for man's spiritual security. He will not fly to him who hath 
redeemed him from the curse of the law, by being made a curse 
for him, until he feels himself to be under that curse. Then, 
when the hammer of God hath broken his stony heart, the 
blessing of the Gospel comes to him, as the oil of joy for 
mourning, and the garment of praise for the spirit of heaviness. 

II. We may consider this conviction under the aspect of 
the "persons to whom it must be applied. "Now, we know 
that whatsoever things, the law saith, it saith to them that 
are under the law." In the connexion in which this passage 
stands, its evident principle and purpose, are to prove the guilt 
of those persons who were in the possession of the greatest 
spiritual privileges. The Jews, who were in every sense 



lECT. T.] OF THE LAW. 77 

"under the law," were ready so acknowledge the broadest 
statements of guilt, and the most solemn denunciations of 
wrath, as truly and entirely applicable to the Gentiles. But 
they denied their equal application to themselves. The argu- 
ment of the Apostle opposes this assumption, and demonstrates 
the just application of all that the law said, to those who were 
under the law; so that if it uttered aloud, the charge of univer- 
sal guilt, and denounced as its result, universal wrath, it cer- 
taioly addressed, in each case, those to whom its holy pre- 
cepts had been communicated. While we apply this asser- 
tion peculiarly to the moral law, we must unequivocally assert 
its application to every human being. All mankind are born 
under the inflexible obligations of this sacred law; and the 
things which it saith, it saith to the whole family of man. If 
they applied to Jews to whom had been given all the privile- 
ges of the oracles of God, as entirely, as to Gentiles who had 
not received these specific revelations ; they apply to those to 
whom the divine oracles are still granted, as entirely, as to 
the heathen who are without this knowledge of God. As ex- 
tensively as the authority of the precepts of the law reach 
upon the earth, do its charges of guilt, and its denunciations 
of punishment also go. And if there be not an individual man 
who is released from the obligation of loving God with all his 
heart, there is not an individual who is not justly accused of 
transgression, and justly condemned to punishment, for having 
refused to fulfil this universal obligation. "All have sin- 
ned, and have come short of the glory of God." There is no 
man who can say, " I have made my heart clean, I am pure 
from my sin." The proper operation of this convincing power 
of the law, is therefore upon every human being. Its broad- 
est accusations, and its most fearful denunciations belong to 
every one who hears me this day. And none can have the 
least prospect of security, by pleading exemption from the 
charges which it makes, "What things soever it saith, it saith 



78 CONVINCING POWER [lect. v. 

to'' you. And whether it comes in the power of the precept, 
or in the terror of the denunciation, it fastens its iron grasp 
upon your souls, and will hold you to eternity, unless there 
come to your rescue, a power of grace stronger than the power 
of its wrath. It speaks to the very best, and least offending 
of you all, — and it must be heard. It would convince you of 
sin. It would shew you your entire need of a Saviour. It 
would compel you to throw away all deluding and destructive 
pleas of comparative innocence in yourselves. It would bring 
you in the acknowledgment of a bitter sense of guilt, to cry 
aloud for mercy. It would send you to the blood of an Almigh- 
ty Redeemer, as the only fountain which can be opened for 
sin, and for uncleanness. There would it lead you and leave 
you, as the instrument of the divine Spirit for conviction of 
sin. But if this gracious operation of the law be by any of 
you, foolishly resisted and denied, it will operate yet farther, 
to convict you before the bar of God; to compel you there to 
see your exposure to divine wrath, and eternal woe; and to 
draw from your own mouths, speechless in your defence, an 
overwhelming confession, that your damnation is just. For 
one or the other of these purposes, either for mercy in a day 
of grace, or for condemnation in a day of wrath, the convin- 
cing power of the law must be felt and understood by every 
soul of man. 

III. We may lastly consider this convincing power of the 
law, under the aspect of the result to which it leads. This 
the apostle declares,—" that every mouth nrmy be stopped, 
and the whole world become guilty before God." The mouths 
of unconvinced sinners are not stopped. Their complaints 
against the unreasonable strictness and severity of the divine 
commandments are frequent and vehement. The natural 
minds of men constantly rebel against the authority and de- 
clarations of the Most High God. They do not and cannot 
acknowledge, that they are bound to such devotion as his de- 



XECT. v.] OF THE LAW. 79 

mands appear to require— or that they are justly chargea- 
ble with guilt, for failing in that, which is so repugnant to 
their dispositions, that its fulfilment amounts to an impossi- 
bility. They are found inventing a thousand excuses and 
pleas, for their security from punishment. Temptation, igno- 
rance, heedlessness, weakness, are all urged as reasons by them, 
why they should not be dealt with upon a system of such se- 
verity, but should have some milder government, and receive 
a more extensive toleration. But all these excuses and com- 
plaints arise from a want of that conviction which it is the 
province of the law to impress. When by the power of the 
Holy Spirit with this ministration of the law, they are con- 
vinced of sin, their mouths are sealed against all excuses 
forever. The justice and holiness of God become so apparent, 
that they feel no right to complain, although they are con- 
demned. The aggravations of their guilt are so clearly mani- 
fested, that no excuse occurs to their remembrance. They 
are cast down before a God of immaculate purity, with a spirit 
torn and bruised, acknowledging the truth of every accusa- 
tion, and proclaiming the entire justice of every woe which 
he has denounced. Whatever may be the character of others, 
each individual will feel, that for himself, shame and confu- 
sion of face belong to him, and that God is righteous, though he 
taketh vengeance. 

If this conviction be not awakened in the souls of men 
in their day of grace, while it may be salutary and ef- 
fectual, it will certainly come upon them, like a giant 
aroused from his sleep, in the day of judgment. Confiision 
will cover them in that awful day, when God ariseth to shake 
terribly the earth, and to repay vengeance and recompense to 
alljiis enemies. Then will every impenitent and unprofita- 
ble servant be speechless, though he be bound hand and foot, 
and. cast into outer and final darkness; while the universe will 



80 CONVINCING POWER [lect. y, 

unite to proclaim the abiding and unchangeable spotlessness 
of the Judge who thus solemnly condemns the guilty. 

But not only will the law thus stop every mouth, it will 
also bring 'Hhe whole world guilty before God," — or under the 
condemning judgment of God, convicted of sin, and destitute 
of all claim for the exercise of mercy. This holy law now 
announces its requisitions and proclaims its sanctions, that in 
this bringing of a guilty world under the judgment of God, it 
may make room for the exercise of abundant grace, and make 
ready the souls of sinners, for the pardoning love of God. 
But when this mercy is rejected, its purpose in the same an- 
nunciations, is to open the way for the future display of the 
spotless justice of God in the exercise of his power of condem- 
nation and punishment. It brings the whole world, and every 
individual transgressor of the world, under the divine judg- 
ment. Nothing can be demanded by any but the wages of 
sin which is death. In passing by every sinner, and leav- 
ing them all to perish, God would not be unjust. In par- 
doning and saving the remnant he hath chosen, he is infi- 
nitely gracious and merciful. When the sinner is truly con- 
vinced, he has this view solemnly and deeply impressed upon 
his mind. He feels that he is under a righteous condemnation, 
and that there can be no reason found for the exercise of 
any pardon or compassion towards him, but in the unsearcha- 
ble riches of the love of God. He looks in this condition to 
no other source, for the rescue he needs, but the free and un- 
merited grace of God the Saviour. Oppressed and condemn- 
ed, he begs him to undertake for him. He throws himself 
upon the sufficiency and kindness of that wonderful counsellor, 
who has himself become the end of the law, that he might 
bring in an everlasting righteousness for guilty man, — and in 
the acceptance of whose work of merit, God can be just, and 
the justifier of all who believe in him. When the law works 



LECT. T.] OP THE LAW. 8i 

the same conviction in the conscience of the sinner, in the 
dreadful day of retribution, the same result of conscious de- 
sert of condemnation will be produced. The whole world 
will come under the condemnation of God. He will be ex- 
hibited undeniably righteous while he judgeth the earth. 
And while not a sinful being has any claim to mercy, and the 
hardened and impenitent are justly condemned^ — the freeness 
and fulness of his divine redemption will be gloriously dis- 
played. For every convicted soul that in a day of grace, has 
fled from the law to Christ, mercy will rejoice against judg- 
ment. The pardoning love of God, and the condemning right- 
eousness of God will meet together. And he will rejoice for- 
ever over a people who under this condemnation, have looked 
unto him from the ends of the earth, and found in him, a 
complete salvation. 



82 ' CONDEMNING POWER [lect. vr. | 



LECTURE VI. 



THE CONDEMNING POWER OP THE LAW. 

The Law worketh wrath, — Romans iv. 15. 

This single sentence presents the whole subject of the 
present discourse. It exhibits the condemning 'power of the 
divine law, as exercised upon transgressors of its precepts. 
The Apostle announces it as a fundamental principle, from 
the acknowledged certainty of which, he derives and estab- 
lishes other conclusions. The blessings which the heirs of 
the divine promise receive, he says, can never be from the 
law, because "the law worketh wrath." To give life to sin- 
ners, as their inheritance, is in direct opposition to its very 
nature, and a thing impossible for it to do. It is as if he 
should say to the man famishing with thirst, fire cannot re- 
lieve your necessity, for fire produceth heat, it can never 
quench thirst, it will make the evil which you suffer, still the 
worse. It is but the amazing ignorance and blindness of 
guilty man which makes this assertion necessary. — Yet it is 
necessary. We have still to warn multitudes of self-justify- 
ing men, who persist in looking to their own obedience, as 
their ground of hope before God, that life cannot come to 
them by the law, for it is no property of the law to give life 
to sinners, "the law worketh wrath." This is its nature; and 
this is its whole operation upon guilty men. 

My present purpose, is to exhibit this peculiar power and 
property of the law. It stands forth in faithful solemnity, to 
warn blinded men against itself. And we are to listen to its 



t 



V 



LECT. vi.j OFTHELAW. 83 

declaration to transgressors who are seeking salvation, " it is 
not in me." We are to speak of that aspect of its character 
which occasions it to be called "a fiery law," a "ministration 
of condemnation," and a "ministration of death." This is 
the only aspect of the law, which can be presented to trans- 
gressors. For innocent and obedient beings it is ordained 
unto life. This was its design and tendency towards man in 
his unfallen state. Had man remained obedient, the law 
would have wrought for him an inheritance of life eternal. 
But when man became a transgressor, however unimportant 
in his own estimation, was the comparative fact of his trans- 
gression, his whole relation to the law, and the law's whole 
relation to him, was changed. Henceforth, its operation was 
wrath alone. "By one man's disobedience" in one command, 
"many were made sinners." "By the offence of one, many 
died, and judgment came upon all men unto condemnation." 
This violated law was the covenant, under which every son 
of Adam was born, and under which every succeeding de- 
scendant of his has come into the world. It has worked wrath 
for all. It has rolled down its sentence of condemnation, 
from generation to generation. Remaining unchanged in its 
demand for perfect obedience, it has uttered forth an un- 
changing curse upon all who have come short of it. No miti- 
gation of the awful penalty for disobedience, or of the demand 
for entire submission can be made in favour of any child of 
man. Every unconverted and unpardoned man remains there- 
fore, of necessity a child of wrath, and under the burden of 
the two-fold obligation, of a penalty which cannot be satisfied, 
and a requisition which cannot be fulfilled. The Lord Jesus 
Christ having become the end of the law for righteousness to 
man, oflTers the only refuge from the everlasting wrath which 
the law thus works. And every sinner who rejects the offers, 
and the dominion of Christ in the Gospel, abides of his own 



84 CONDEMNING POWER [lect. vi. 

choice, under a covenant which works, and can work nothing 
but wrath. 

Mr. Simeon forcibly presents this view of the subject before 
us in an illustration like the following. "Tell me then, ye 
who desire to be under the law; do ye not hear the law? Does 
it say anything to you, but 'do this, and thou shalt live?' Does 
it set before you any alternative, but 'cursed is he that con- 
tinueth not in all things which are written in the book of the 
law, to do theml' Has it any other terms than these ? 'Do this' 
this wrath-working law proclaims — *do it all; all without ex- 
ception; continue in it from first to last, and you shall live. 
But a curse, an everlasting curse awaits you, if you offend 
in any one particular.' Plead what you will, these denuncia- 
tions are irreversible ; its terms cannot be changed. You 
may say, "I wish to obey;" and it answers you, "tell me not 
of your wishes, but do it." "I have endeavoured to obey." 
"Tell me of no endeavours, but do it, or you are cursed." "I 
have done it, in almost every particular." " Tell me not 
what you have done almost, have you obeyed it altogether'?" 
Have you obeyed it in all things, if not, you are cursed." "I 
have for many years obeyed it, and but once only have I 
transgressed." " Then you are cursed. If you have offended 
in one point, you are guilty of all." "But I am sorry for my 
transgressions." "I cannot regard your sorrow; you are 
under a curse." "But I will reform, and never transgress 
again." "I care nothing for your reformation: the curse re- 
mains upon you." "But I will obey perfectly in future, if I 
can find mercy for the past." " I can have no concern with 
your determinations for the future; I know no such word as 
mercy; my terms cannot be altered for any one. If you rise 
to these terms, you will have a right to life, and need no 
mercy. If you fall short in any one particular, nothing re- 
mains for you, but everlasting destruction from the presence 



LECT. vi.] OF THE LAW. 85 

of the Lord, and the glory of his power." This illustration 
of the subject before us, is by no means more striking, than it 
is accurate. 

St. Paul says, "as many as are of the works of the law," or 
looking to their own obedience to the law, as their foundation 
for hope, "are under a curse." But this description includes 
the whole of those who have not voluntarily renounced their 
own righteousness, and fled to the shelter which the Gospel 
opens in the obedience of the Son of God for man. There is 
no human being who has ever obeyed the law. He alone, in 
whom dwelt all the fulness of the Godhead bodily, has offered 
a perfect obedience, which is for the justification of those who 
believe in him. All men have sinned, and come short of the 
glory of God ; and therefore every soul without exception, is 
guilty before God, and condemned already. They are under 
a curse which the law cannot relieve, and which if the only 
possible remedy, by faith in the obedience of Christ, be re- 
jected, must remain on them forever. This is a simple state- 
ment of the demands of the law, and of the actual condition of 
sinful man under its sentence. It is utterly impossible, for 
an apostate being, to rise to its demands, or to remove its sen- 
tence. It worketh therefore, only wrath; and warns men to 
seek elsewhere, for a hope of life, which it hath no power to 
bestow. 

I. We will first consider the fact which the text declares. 
" The law worketh wrath." This is the precise statement 
of its operation. It is the instrument of bringing man under 
the just and inevitable anger of God. It produces this effect, 
both in the obedience which it demands^ and in the sentence 
which it denounces. 

1. In the obedience which it demands. If it were a mere 
outward system, and not a spiritual law ; if it referred wholly 
to open and gross transgressions in men, it would rather en- 
courage them to cleave to it, and to endeavour to meet its 

H 



86 CONDEMNING POWER [lect. vi. 

claims, that they might hope for the life, which they would 
thus deserve. It would not then be the instrument of wrath, 
nor dissuade men from abiding by its terms. But " we know 
that the law is spiritual." Such is the exceeding breadth of 
its requisitions, the extent and perfection of the obedience 
which it claims, the heart-searching power of its demands, 
that it charges man with guilt, not merely in open violations 
of its precepts, but in the deficiencies of that obedience which 
he professes to render, the secret worthiessness of the best 
actions of his life. If at any time, he really loves God; the 
law asks, " does this love rise to the full measure of the 
precept which requires if?" Is it with all the heart and 
mind, and soul, and strength] If not, then even this best at- 
tainment has a stain of guilt, and there is sufficient reason for 
its condemnation^ The same remarks may be made in refer- 
ence to all efforts of man to fulfil the commands of God. The 
defects in his obedience are sin. The law cannot receive the 
disposition in place of the act,— or accept the desire instead 
of the duty. It makes no toleration for the sincerity of the 
wish, or the effort, if there be not a faithful and entire fulfil- 
ment of the command, in the utmost extent of its terms. It 
allows no deviation, no weariness, no deficiency, even for a 
moment, or under any circumstances, to the very end of life. 
It presents as its standard, the utmost perfection of character, 
and denounces as the only alternative to this, the death which 
is the wages of sin. This perfection of character it will have, 
or it will receive nothing. If man can fulfil this demand, it is 
well. If he cannot, the law worketh wrath in every precept. 
But this obedience, man can never render. And therefore in 
the inexorable character of its claims, the law brings inevita- 
ble condemnation upon the guilty, and thus lifts up its voice 
in a faithful warning against the indulgence of hope by a com- 
pliance with its terms. It urges men to fly from itself to him 
who is a Prince and a Saviour, who has fulfilled its righteous- 



MCT.vi.] OF THE LAW. 87 

ness, and is able to give repentance and forgivness of sins. 
The flaming sword which guarded the entrance of Paradise, 
keeping man from the way to the tree of life, — and the ter- 
rors of Mount Sinai, with the fence which was placed around 
it, and the strict prohibitions which were given against any 
attempt to break through and gaze, all marked the impossi- 
bility of gaining access to God, and life with him, by any way 
which the law could open. Moses beheld this terrible exhi- 
bition of its holiness, when he said " I exceedingly fear and 
quake." And when self-confident men are awakened to a 
view of the same character of the law, in its extreme oppo- 
sition to themselves, such will be also the feeling which will 
take possession of them. Yet every man who rests his hope 
on any aspect of a righteousness of his own, shuts himself up 
to fulfil all the law's demands, or to abide by its eternal pen- 
alty. His salvation must be of works unmixed with grace. 
If he fail in any compliance, he has no hope. He may not real- 
ize this condition. Alas, he does not, or he would not abide 
in it for a single hour. But his vain and ignorant mind shuts 
him up to this dreadful necessity. And when his life is com- 
pared with the law, by which he has chosen to abide, every 
precept in it worketh wrath, and pronounces condemnation 
against him. 

2. This condemning power of the law is still further mani- 
fested, in the sentence which it passes upon the guilty, and 
of which it forewarns them with the utmost fidelity. In this 
too, it urges man to flee from all attempts, and all hope, to 
obtain life, by any personal satisfaction for his offences. The 
penalty of disobedience in every single instance, is death. 
But death, whether of the body, or of the soul, is a state from 
which there is no return, but by the direct and immediate 
interposition of divine power. When man is dead, he is for- 
ever dead, unless the Almighty Being who made him, shall re- 
store him again to life. The death which comes upon a sin- 



88 CONDEMNING POWER [lect. vi. 

gle transgression, is therefore, everlasting death. There is 
no sanction or penalty less than this, presented in the law. 
It reveals this, the death of the soul, — the everlasting separa- 
tion from God, under his condemnation, the indignation and 
v/rath, tribulation and anguish, which make up such a state, 
— as the consequence of transgression, — and of every trans- 
gression. It exhibits all mankind as guilty before God, and 
announces this, as the necessary result of their guilt, and 
leaves them under it. It is vain to imagine, and absurd to 
speak, of a temporary death, as if there were power in the 
dead, to restore themselves to the condition they have lost; or 
of a correcting and purgative death, as if there were in the 
nature of a curse, and an accursed condition, an influence to 
purify and renovate the character of its subjects. This death 
is punitive; and so far as the law is concerned, it is final. Its 
victims are passed over, and reckoned no more among the 
living. Certainly God has provided a remedy, and offered it 
in great mercy to man. But this remedy is not in the law, 
or in man's obedience, or in God's change of purpose. It is in 
the perfect work and righteousness of Christ, "both God and 
man," which is offered freely to man's acceptance, as the ex- 
ercise and revelation of divine mercy ; and by which the law 
is honoured, its victims are released, and man is made se- 
cure. In this righteousness, man lives forever. But in works 
of his own, and under the operation of the law, the curse 
which is upon him, abides forever, and his death is an ever- 
lasting death. While the law proclaims its simple, uniform, 
irreversible sentence, it asks of guilty man, " Who can dwell 
with the devouring fire ? Who can dwell with everlasting 
burnings'?" " Hast thou an arm like God] Canst thou thun- 
der with a voice like him)" "Can thine heart endure, or 
can thine hands be strong, in tlie days that I shall deal with 
thee I I the Lord have spoken it, and will do it." The law 
thus brings up every soul qH man before an unchangeable God, 



LECT. vi.j OFTHELAW. 89 

under the charge of guilt. It lays its penalty of eternal death 
upon each. It requires their endurance of this penalty. It 
can offer no possible mitigation or redress. Thus it worketh 
wrath— wrath only, — wrath forever. And the sinner might as 
reasonably seek for shelter and rest for his body in a burning 
fiery furnace, as hope for life and salvation for his soul in his 
own compliance with the demands of the law. 

When God brought the Israelites to the land which he had 
promised them, he required their united and cordial assent to 
this terrible condemnation of the law. The Levites pro- 
claimed from Mount Ebal, "cursed is he that continueth not 
in all the words of this law to do them." And all the people 
were commanded to say " Amen," be it so, it is right and 
just that it should be so. But how very few among those 
who listen to this solemn language of the divine law, are 
prepared to unite in this divinely appointed testimonial. 
They are far more ready to think, that such exhibitions as 
have now been made of its character, are overstrained and un- 
just. They cannot believe on the one side, in this perfect 
holiness of the divine commands, or on the other, in the actual 
and deep guiltiness of their own character. But, search the 
Scriptures whether these things are so. Ask and see, what 
the Lord God hath spolken upon this subject. Under his gui- 
dance and instruction, but one sentiment would pervade the 
minds of men. The whole world, conscious of their guilt, 
would be ready to cry out in a thorough acknowledgment, and 
approbation of the truth, "amen, amen." It is the blindness 
and ignorance of man alone, which hides the all-important 
truth from him, and persuades him to rest upon the miserable 
works of his own performance. 

3. But while the law worketh wrath, both in the holiness 
of its precepts, and in the solemn fidelity of its threatenings, 
this condemning power is to be further considered, as an 
eternally abiding power. In man's first transgression, con- 



90 CONDEMNING POWER [lect. tj. 

dernnation comes upon him. This was the fact with the first 
human transgression. That transgression was not only a 
personal act, but also the act of a representative for men, — and 
the condemnation which came for it, came upon all men for 
whom he stood. But this involuntary and inherited condem- 
nation, which was received from the first Adam, has been re- 
moved, by the equally extensive redemption, which has been 
wrought for men by the second Adam, in the merciful work 
of the Lord Jesus. And every member of the family of man 
is thus released from all condemnation, other than that which 
s for his own guilt. Still the principle remains the same. 
Man's first transgression brings him into condemnation before 
God. The law condemns him to wrath, and there he abides. 
Its power is an eternal power, and holds the soul that comes 
under it forever, unless some satisfying provision of grace 
furnishes relief. It gives strength to sin, to. hold the sinner 
in captivity, in this just condemnation. The sinner who is 
nov.7 condemned, is condemned forever. The wrath of God 
abideth on him. But who can adequately speak of this power 
of the law to condemn? No frail man can understand, or 
describe it! It stretches out, into all the dark and dreadful 
scenes of an eternal world, where the bitterness of anguish 
for folly past, the hateful and rebellious spirit which present 
guilt produces, and the perpetual exclusion from all the light 
and comfort which the presence of God imparts, display in 
fallen angels, and in condemned men, the wrath which the 
law works forever. Of all this misery, the present trans- 
gressor is even now, the legal and certain heir. His first 
offence binds him over to this. And though divine forbear- 
ance lingers out his life, that offers of mercy may plead with 
his soul, the law has settled its eternal relation to him ; and 
he remains, if he refuse the mercy whicii is offered in the 
Gospel, under its power, in everlasting condemnation. This 
is the condemning power of the law. It is holy, just, and 



LECT. Ti.] OF THE LAW. 91 

good. All life must come from an obedience to its precepts. 
But disobedience delivers over the sinner to its penalty, in 
everlasting death, ft hath becom.e the adversary to the trans- 
gressor; — and " the adversary delivers him to the Judge, and 
the Judge delivers him to the officer, to be cast into prison." 
"Verily, verily I say unto you," says our divine Redeemer, 
"he shall by no means come out thence, till he hath paid the 
uttermost farthing." 

11. Having considered the facts of this condemning power 
of the law, we may consider more particularly, our personal 
connexion with it. 

Every child of man is born under a curse, in the relation, 
in v»7hich this whole fallen family stands to an offended Crea- 
tor. And though every child of Adam is also a partaker of 
a free redemption from this curse, in the death of Christ for 
all, yet every man who goes forward in a single step of volun- 
tary rebellion, assumes again the whole burden of this curse 
upon himself; justifies by his own act the disobedience which 
deserves it, and comes again under the curse before God. And 
yet, every unconverted man, though in this condition of ruin, 
having never renounced his rebellious course, nor sought for 
pardon and security in the appointed Redeemer, is hoping and 
attempting, to gain eternal life,. by his own obedience to God. 
There are but two possible methods of salvation for man ; by 
grace and by works, — or by God's merciful favour, and man's 
own right. Between these two man must choose, and he does 
choose, for himself. All men who are ignorant of God's 
righteousness, and refuse the free offers of his grace in the 
Lord Jesus, are attempting to work but a righteousness for 
themselves. Their whole hope of salvation therefore depends 
upon their ability to do it. This personal connexion, all un- 
converted men have with the solemn subject we have con- 
sidered. The moment that men turn to any thing which they 
have done, as their ground of hope, the reason for their accep- 



92 CONDEMNING POWER [lect. vi. 

tance with God, they choose the law for their covenant, and 
become debtors to fulfil all its demands. They throw them- 
selves upon the simple alternative of perfect and perpetual 
obedience, spotless from the commencement, and spotless 
forever; or chains of everlasting darkness. This is the condi- 
tion and stand, of all who are not in the covenant of grace, 
spiritually united to Jesus the mediator of this new cove- 
nant. 

There are many varieties among this large class of per- 
sons. Some are looking for their justification, altogether to 
the character of their own works. They cannot understand 
why good works should be required of men, if they cannot 
furnish them, an acceptance with God. When the divine'* as- 
sertion is made, that " by the works of the law, shall no flesh 
be justified," it seems to them, to set the necessity of obedi- 
ence entirely aside, and to encourage man in all transgres- 
sions. Such persons throw themselves entirely upon the 
works of the law. They agree to abide simply by its terms. 
They expose themselves therefore to the utmost of its de- 
mands, — and they voluntarily assume the whole burden of 
wrath which it must bring upon transgressors. Their ever" 
lasting condition must be determined by its principles alone, 
and their destruction becomes inevitable. 

Others do not professedly renounce all relation to the 
Saviour of men. They acknowledge that we must be in- 
debted to him, at least in part, for our salvation. They as- 
sert their partial dependance upon him, and perhaps they 
desire to cultivate it. They would connect the merits of his 
atonement with the supposed worth of their own obedience. 
The entire impossibility of such an expedient they do not per- 
ceive. They do not understand, how the one makes void the 
other. They do not attempt to determine exactly where or 
how, they are united together. Where that point in hu- 
man works is fixed, in the attainment of which they may 



lECT.yi.] OF THE LAW. 93 

be acceptable to God, none having done as well as they 
could: or what measure of uniform sincerity shall be re- 
ceived, none being entirely so, — God has not defined, and 
they pretend not to know. They blindly assume this 
ground. But in doing it, — they equally with the others re- 
ject a redemption which is wholly of grace, and throw 
themselves entirely under the power of the law, unable 
to produce the obedience which it demands, and compelled 
therefore to bear the wrath which it works. 

There are others who refine upon this system, but are still 
persuaded they must do something for themselves. They 
enter into a kind of compromise or agreement with the Lord 
of all, that they will render him obedience, if he will bestow 
upon them salvation. They make their promise of amend- 
ment the reason for his forgiveness. They do not expressly 
unite their merits with his, — but they make their obedience the 
reason for which his merits should be bestowed upon them, — 
or the reason why they may have hope in him, — and the foun- 
dation upon which they expect him to be merciful unto them. 
They do not remember, that they have no obedience to bring 
him ; that there is nothing in them but guilt; — that they have 
no good thing of their own. Thus they rest not a simple de- 
pendence on the sovereign and conquering power, and the all- 
sufficient merit, of a divine Saviour. They are not prepared 
to embrace with thankfulness, a salvation wholly without 
money and without price; or to glory in Christ alone. 

Even beyond this, error upon this subject is often found. 
Men are willing in terms to ascribe all the glory to Christ; 
but they want some evidence, some warrant in themselves, 
for their trust in him. They are not willing to take the re- 
corded freeness of the provision, and the openness of the 
promise, for their simple warrant for trusting wholly and joy- 
fully in Christ. Either they profess themselves afraid to trust 
in him, because they are so vile, and therefore they will re- 



94 CONDEMNING POWER [lect. vi. 

form and amend before they venture to hope in him, — thinking 
that he cannot receive such sinners as they ; — or they have 
comfort and hope in him, because they never were inordinate 
transgressors, or because they find in themselves the evidence 
of a change of mind and character which indicate a true re- 
pentance. But both the principle, and the result of all these, 
delusions are the same. They grow out of a spirit of self- 
righteousness; and they throw the sinner wholly back upon 
the claims of the law. Salvation must be all of grace, or all 
of works. And any attempt to blend the two in any measure, 
destroys the whole idea of grace; for as far as man has any 
thing to offer, the Saviour is required to offer so much the 
less. It exposes man to the one simple demand of the law, 
under the alternative of its endless wrath in his failure to 
meet it. 

This is your simple connexion with this condemning power 
of the law. If you do not come in entire and unqualified self- 
renunciation, — as poor, and outcast, and perishing, to the single 
atoning sacrifice, and the perfect obedience, of the Lord Jesus 
Christ, — you must stand by the law, and meet its alternative 
requisitions. If you are not willing freely to accept the work 
of a perfect surety, offered in the covenant of grace, — you must 
in your own persons, fulfil the utmost demands, or bear the 
eternal penalty, of a covenant of works. These terms cannot 
be altered. They must be fully and completely met. 0,that 
a viev/ of them might lead you to seek to be found, only in the 
Lord Jesus Christ, — not having your own righteousness which 
is of the law, but the righteousness which is of God, by faith, — 
and to count every thing but loss, for Christ's sake ! 

III. But if this connexion of ourselves with the condemning 
power of the law be a fact, — if it be true, that it works wrath to 
an extent so unlimited, what deep humiliation of soul becomes 
us all, in view of its holy and unrelaxing claims ! What an 
amount of curses it suspends over the head of an unpardoned 



LECT. VI.] OF THE LAW. 95 

sinner! We have seen that they are not our outward trans- 
gressions alone, which expose us to the righteous anger of 
God. The wrath of God is revealed against all ungodliness 
and unrighteousness of men. And every omission and defect 
in duty, as well as every act of positive disobedience, must have 
its just recompense of reward. If it should be granted there- 
fore, that our lives are blameless in the eyes of men, — still our 
iniquities will have grown over our heads, and have become 
wholly innumerable. In comparison with many of our fellow 
men, our characters may appear exemplary and worthy ; but 
in the sight of God, there is no respect of persons. If he 
should behold in us, less outward gross iniquity,— he may see 
far more than an equivalent for this, in secret spiritual sins, 
by no means less hateful in his sight. Certainly we are not 
understood as saying, that gross outward transgressions add 
nothing to the guilt of man; but that in the absence of these? 
God may see secret transgression in the heart, more than 
sufficient to make up for the absence of them. Our true 
humiliation will be produced, by beholding the defectiveness 
of our best services. Look upon this deep deficiency in duty. 
Behold it in its aggravated character, as against a God of in- 
finite love and mercy; against a Saviour who has assumed 
our nature, and laid down his life for us ; — against a Holy Com- 
forter who has been pleading with our hearts, to guide us in 
right paths, and to lead us unto true repentance. Behold it 
also, as persisted in, against abundant light and knowledge; 
against vows and resolutions and promises; — against divine 
judgments and mercies; and continued in without repentance 
or shame, for many years. Behold it as a cruel rejection of 
the boundless love of a crucified Redeemer ; as a bold and 
violent determination to stand upon our own ground, and to 
abide by our own merits. Shall we not see in all this, ade- 
quate reason for humiliation 1 Shall we not see, that the law 



96 CONDEMNING POWER [lect. vi. 

justly works wrath against us, and that our guilt must sink 
us into everlasting perdition, unless God shall wonderfully in- 
terpose, and cause his grace to superabound, where sin- hath 
abounded so fearfully] If we fairly consider our own charac- 
ters as thus displayed, we shall see, that to call ourselves the 
chief of sinners, is not merely an humble expression of the 
lips, but is the real character of our souls. The very best 
man among us, knows far more evil in himself, than he can 
know of any other, — and sees a depth of guilt in his own heart, 
concealed from the view of other men, which is sufficient to 
overwhelm him in everlasting condemnation. 

If you fairly bring up your characters to this divine stand- 
ard, you will feel compelled to cry for mercy, like Peter sink- 
ing in the waters, "Lord, save me, or I perish !" Others may 
be amazed at your distress, and think it unnecessary; but you 
will know the plague of your own heart, and feel compelled 
to lie down before God, in the deepest self-abasement. O, 
that you could be brought to this state of mind ! and have it 
as a settled principle in your minds, that by the deeds of the 
law no flesh can be justified. Listen to this law, though it 
condemns you. If its warnings are alarming, they are still 
indispensable ; and it is far better that you should be warned 
in season, that your house is built upon the sand, than be 
suffered to remain in a false peace, until you perish beneath 
its ruins. It is a fatal delusion which shuts your hearts 
against the acceptance of a Saviour, who is the completion of 
this fiery law, for righteousness to your souls. This is the 
only hope presented to you. And while the law drives you 
thus away from itself, humbled, guilty, and condemned, it 
does not thrust you upon an ocean of uncertainty, to find by 
chance, and where you can, a remedy for your disease, and a 
satisfaction for your want. It acknowledges a righteousness 
in your anointed substitute, adequate to its utmost demands. 



LECT. VI.] OF THE LAW. 97 

It bids you seek to him, and live. It assures you that he can 
preach glad tidings, though it cannot. It acknowledges its 
own weakness, and proclaims his power. And it bids you 
flee from the wrath which it must work forever, to find an 
everlasting righteousness in him. 



98 THE Law [lect. vir. 



LECTURE VII 



THE LAW A GUIDE TO CHRIST. 

Wherefore the law was our schoolmaster, to bring ns unto Christ, that 
we might be justified by faith. — Galatians.iii. 24. 

The subject presented by this text is of great importance, 
and peculiar interest. It displays the instrument by which 
a sinful man is directed to a Saviour's feet, and the vast bene- 
fit which he gains by following this direction. However se- 
vere and searching may be the method of guidance, the re- 
sult to which it leads is most desirable and important ; and 
the very severity which has led to this result, tends to en- 
hance the comfort which is derived from it. The chill and 
darkness of the night which has passed, make the beams of 
the rising sun more welcome and more delightful. So the 
deep anguish and darkness, through which the law leads the 
convicted sinner in its awful denunciations, make the conso- 
lations which abound in Christ, who has met all these denun- 
ciations, the more sufficient, and the more precious. 

The apostle speaks of the law in our text, as a guide to 
Christ. He has shewed its total inability to give life to 
a fallen man, and the absolute necessity of that gracious re- 
demption which God has revealed in his own Son. He de- 
scribes the condition of all, in whose hearts, these glad ti- 
dings of redemption have not been received, as one of neces- 
sary and entire ruin, from which there is no other way of es- 
cape, than that which is here laid open. The law bringing 
a curse upon transgressors, and offering no pardon for sin, 



LECT. VII.] A GUIDE TO CHRIST. 99 

shuts them up, destitute of all hope, but the blessed one which 
is offered in this covenant of grace. It imprisons them under 
its curse. It demands a full satisfaction for their guilt. It 
rejects all their offers, and all their pleas. It allows no 
method of escape, but that which grace has thus open- 
ed in the accepted satisfaction of a Saviour. It becomes 
thus a guide to Christ. All men as sinners against God, are 
' shut up in this imprisonment. Their eternal ruin in it be- 
I comes inevitable. They cannot live by any works of their 
j own. They cannot endure the certain penalty of their trans- 
gressions. They cannot escape from it, by any power which 
they possess. In the midst of this darkness and despair, the 
Lord Jesus Christ is revealed as the great object of faith, of- 
; fering freely as the gift of divine grace, that which man could 
j never obtain by any worthiness of his own. When this door 
I of grace is opened, and this messenger from God, proclaim- 
I ing an entire satisfaction for sin, looses the chains of sinners, 
and bids them go in peace, they are no longer shut up under 
the law. If they hear the voice, and follow the guidance of 
the revealed Saviour, they are under grace, and can come no 
more into condemnation, but have passed from death unto life. 
If they refuse his offered mercy, then, " this is their condem- 
nation, that light has come into the world, but they have 
loved darkness rather than light, because their deeds were 
evil." 

The apostle speaks of this guiding power of the law, both 
as a dispensation, and as a personal instrument. As a dis- 
pensation, it held all mankind in bondage, until Christ was re- 
vealed among men, in the fulness of his grace, as its end and 
satisfaction. In him the righteousness of the law was per- 
fectly fulfilled. The demands of its covenant were entirely 
answered and satisfied. The world which it had con- 
demned, became a redeemed and purchased world, by the 
propitiation which he had made for the sins of men. When 



100 THE LAW [lect. Tii. 

this great object of promise and faith had come, and had com- 
pleted his work, the dispensation of the law was satisfied, and 
honoured;— and the world for whom he lived and died, came 
under the provisions of the covenant of grace. Each subject 
of the violated law, had liberty offered him in the completing 
Gospel ; and whosoever would, might take of the water of life 
freely. As an instrument for personal guidance, the law still 
remains, in its record, and in its application, a schoolmaster 
to bring sinners unto Christ. The Holy Spirit uses it for this 
purpose, and by it, he leads the souls of sinners, to embrace 
the blessed and glorious hope, which is offered to them freely, 
in the obedience and death of the divine Redeemer. This 
personally guiding power of the law as a divine instrument, 
is the subject of the present discourse. We may consider 
first the viethod by which the law fulfils this office, — and 
secondly, the purpose for which it is done. 

I. We will consider the method in which this guiding 
power of the law is exercised. " It is our schoolmaster, to 
bring us unto Christ." 

1. By completely shutting us out, from every other hope. 
The demands of the law must be fully answered, before it 
can allow any hope of life. They can never be set aside. 
They are as unalterable as the character of God himself. The 
law is holy, its commands cannot therefore be abated. It is 
just, its sanctions therefore cannot be mitigated. It is good, 
and it must remain eternally good, whatever may become of 
those who have transgressed, and therefore dislike it. Its 
direct purpose and tendency in all that it requires, is to promote 
the honour of God, and to advance the happiness of men. If 
it becomes to any creature, an occasion of sorrow, it is only 
through his own perverseness in violating its commands. This 
is the actual character of the law. If therefore the sinner 
would have hope by it, he must come up to the measure of 
of its requirements. He must bear the curse which it has 



LECT. Til.] A GUIDE TO CHRIST. 101 

denounced, and obey the commands which it imposes. But 
when he looks at these demands; when he surveys this awful 
curse, and examines these holy precepts; when he is con- 
vinced of their unalterable character ; he sees the utter im- 
possibility of his ever meeting them in his own person. He 
has therefore no hope. He has no alternative, but to lie down, 
and perish forever. The idea of a substitute to fulfil these ob- 
ligations for him, and of the possible acceptance of this sub- 
stitute in his behalf, would never come to man under the law. 
But grace having revealed such a substitute, in the person of 
the Lord Jesus Christ, and declared that the Father is well 
pleased in him, the law drives man to find him. It shuts him 
out from all prospect of salvation in any other quarter. It 
speaks to him nothing but indignation and wrath. It thus 
forces his mind to think of some one who can fulfil all right- 
eousness for him, and set him free from the curse which it im- 
pends over him. He hears it announcing to him if you can 
undergo the full punishment for sin, you shall be set free from 
the curse; and if you can offer a perfect obedience in holi- 
ness, you shall be justified and live. But these requisitions 
are as deep as hell, and high as heaven, what can he do'? He 
hears the law again announcing, as the instrument of divine 
guidance to Christ, if you can find one who is able and willing 
to do these for you, you shall still not die, but live. It thus 
drives him from himself, and puts him upon the search for 
some such Redeemer and friend. While it absolutely shuts 
him out from all other hope, it hints to him, that hope may still 
be found, in the revelation from God, of this plan of grace; and 
ihus it becomes a teacher to his soul to lead him to Christ. 
It has shut him up to this alternative ; he must find a sufficient 
surety and Saviour, or he must lie in his prison, until he has 
paid the uttermost farthing. This is the first step in the per- 
sonal guidance of a sinner to Christ. He is convinced that 
he must have a Saviour, because he cannot save himself; and 



102 THE LAW [lect. tii. 

his awakened conscience cries out in anguish, " Wherewith 
shall I come before the Lord, and bow myself before the High 
God? Who shall deliver me from the body of this death?" 

2. The Law shews him tlie character and qualifications 
which he must find in the Saviour upon whom he can secure- 
ly rely. He must be one competent to fulfil all the requisi- 
tions which this holy law has made; able to bear the load of 
infinite wrath and punishment, and capable of accomplishing, 
and offering a spotless obedience. He must not only be ca- 
pable of doing all this in fact, but must be under no obliga- 
tions to do it, in his own nature and condition, and competent 
therefore to -undertake it in behalf of others. But this can 
be no created Saviour. A creature, though the very highest 
intelligence which God hath formed, being still limited in his 
power, and infinitely beneath the Being who hath formed 
him, would sink forever under the wrath of God. There is 
no material difference in this adaptation, or rather, this total 
want of all adaptation, between the highest created being and 
man himself. They are both as nothing in the sight of God. 
The fire of God's anger would consume the one, as easily, 
and as certainly, as the other. Nothing is gained for man, by 
shifting the work of expiation from himself, upon any other 
creature. The law shuts him out therefore, from confidence 
for satisfaction for sin, in any being, who is like himself limit- 
ed in nature, however glorious and great. The highest con- 
ceivable creature can no more obey for him, than he can suf- 
fer. Every created being is already in the circumstances of 
his own nature, under the law, and is required to obey it, in 
all its commands. All that the law enjoins, he is bound to 
fulfil. He can do nothing therefore, which is not already his 
absolute duty. He can never have any thing which can be 
called merit in the sight of God. However exalted and glo- 
rious he may be, his obedience is all due; and when he has 
rendered it all, he is but an unprofitable servant; "he hath 



LECT. VII.] A GUIDE TO CHRIST. 103 

done that only which it was his duty to do," and the omission 
of which would have constituted him a transgressor. He can 
never therefore obey for others, nor have a righteousness 
which would not be required to justify himself, and which 
might therefore be imputed to them. The law therefore 
shuts out every created being, from acting as a Saviour for 
lost man. Its claims and demands convince him, that no arm 
but an Almighty one, is competent for the work which is to 
be undertaken. It teaches him, that he can rest upon no sub- 
stitute, who is less than the High and Lofty one who inhabit- 
eth eternity, whose name is holy. If he can become the sub- 
stitute for his creatures, if he can come to accomplish this 
wonderful work, the dignity of his nature would affix a value 
to his sufferings, sufficient to honour the demands of the law ; 
his mighty power would enable him to bear the penalty and 
triumph over it; — and there would be a value and excellence 
in his voluntary obedience and suffering, which would mag- 
nify the law, and be a full satisfaction to all its claims. 
Whether such a plan as this be possible, the law cannot de- 
termine. But whether it be possible or not, it solemnly and 
absolutely shuts out every other plan, by making demands, 
which no one less than God himself can ever fulfil. Man 
must find such a Saviour, or he must perish in guilt without 
him. If such a door of hope can be opened, the law will hold 
him in bondage no longer. If such honour can be rendered 
to its claims, it will consent to the full salvation of the sinner, 
and approve of the crown conferred upon him ; and the song 
of Moses, and the song of the Lamb shall be one forever. The 
law thus prepares the convicted sinner, to listen to the reve- 
lation of such a Saviour, to hear the glad tidings of the Gos- 
pel, and to receive with gratitude, its amazing communica- 
tions of God's purposes and plans of grace. Having thus been 
taught the actual wants of his soul, he can rejoice when he 
hears the faithful sayings, that "God was manifest in the 



104 THE LAW [lect. vii. 

flesh," "made in all things like unto us, sin only excepted;" 
that " he hath borne our sins in his own body on the tree," and 
"became obedient unto death, even the death of the cross;" 
"hath been put to death in the flesh, the just for the unjust;" 
"hath been raised for our justification;" hath become "the Lord 
our^Righteousness ;" hath been,"made sin for us, when he knew 
no sin, that we might be made the righteousness of God in 
him." These blessed revelations are welcomed and received 
with joy, because Ihey are just the satisfaction, which the law 
has taught him must be made, and which it has bid him to 
seek for, if it can be found. By leading the mind to look for 
a Saviour so mighty, and so competent, and to be satisfied 
with no other, the law becomes a guide to bring him unto 
Christ, who is " God over all blessed forever." And when 
this door of grace is opened by the Gospel, and the light of 
heavenly day shines in upon his prison, he is ready to arise 
and follow the herald of peace and security, with gladness 
and haste. 

3. The law shews the sinner the way in which he must 
become a 'partaker of the Saviour^s mercy, and be interested 
in his revealed redemption. It exhibits to him clearly, his 
own real character and condition. It shews him, that he is 
sold under bondage to sin, and in a state of entire condemna- 
tion before God; that he has nothing of his own, to ofi'er for 
his redemption, and no ability of his own to do any thing for 
his own rescue. It holds up to him plainly, the great and in- 
dispensable truth, that his salvation must be all of grace, the 
fruit of overflowing divine compassion; having no reference 
to any worth in him, in his state of captivity, or to any thing 
that he can do for his deliverer, after his release. It wholly 
strips him of all merit and worth, and sends him to Christ 
without works, and withoutconfidence in any thing of his own. 
It bids him go to Jesus, as one who is lost and perishing, and 
not as one who is in any degree, deserving or serviceable. It 



LECT. vii.] A GUIDE TO CHRIST. 105 

tells him to look to Christ, in the midst of his wants; seeking 
instruction for his ignorance, — pardon for his guilt,— cleansing 
from his pollution, — and free and full redemption from the 
slavery in which he has been held. He must think of nothing 
in himself, but his wants and miseries ; and must expect no- 
thing from a Saviour, but as the result of his own grace, and 
as the free gift of God to the condemned and perishing. He 
must renounce, and count as worthless, every thing that is his 
own ; and desire and seek to have Christ made unto him, all in all, 
"wisdom, and righteousness, and sanctification, and redemp- 
tion;" — that throughout eternity, he may praise him for deliver- 
ance from the bondage in which he was held, and glory in the 
Lord alone. The law assures him, that if he entertain the 
idea, of earning any thing by his own obedience, or of con- 
sidering his obedience, as the reason of God's favour to him, 
he must come back under its power again, and Christ will be- 
come of none effect unto him. He must renounce all thought 
of this ; and be content to be saved by grace alone, receiving 
every thing, out of that fulness which is laid up in the Lord 
Jesus Christ. His salvation must be wholly a gift, from be- 
ginning to end ; communicated in the simple offer of it by 
God the Saviour; and received by him, through a cordial 
faith in this communication, a faith which rests every thing 
upon the certainty of the divine testimony, and the sufficiency 
of the divine power. Thus the law guides the sinner to 
Christ, stripping him completely of all merit and excellence 
of his own, and urging him to fly naked and helpless, to him, 
who " will clothe him with garments of salvation, and cover 
him with the robe of righteousness, as a bridegroom decketh 
himself with ornaments, and a bride adorneth herself with 
her jewels." 

4. Then the law proclaims to the sinner, its entire satisfac- 
tion with this provided Saviour. It acknowledges that all 
its demands are met and honoured, by this glorious method of 



106 THE LAW [lect. vii. 

God's revelation, in which God can be just, and the justifier 
of him who believeth in the Lord Jesus. It confesses to the 
sinner, that in the obedience and death of the Son of God, 
there is a way of salvation, entirely suitable to his condition 
and wants, and entirely honourable to the character of God ; — 
suited to him, because it provides for a man who is wholly 
ruined, every spiritual blessing, as a free gift from God; bring- 
ing him a righteousness of obedience and suffering which is 
perfectly adequate to his need, and covering all his dangers 
and wants; honourable to God, because it displays and magni- 
fies every attribute of his character, maintains unsullied the 
integrity of his law, exalts the dignity of his government, 
and manifests the wonderful extent of his wisdom and truth. 
The law thus entirely accepts the salvation of the Gospel, 
and acknowledges itself perfectly satisfied with the provision 
which it has made. In this way it becomes fully a guide to 
Christ. It urges the sinner to fly by the open door which is 
set before him, and to gain a participation in that everlasting 
covenant which is established in this offered Saviour, because 
there is no condemnation to them that are in Christ Jesus. It 
exhorts him, to receive this provided and offered Saviour, who 
hath done for man, in the likeness of sinful flesh, what the law 
could not do; to look to him alone for every blessing; not to 
be discouraged by any convictions of his own un worthiness ; 
but to go to him, though the chief of sinners, that he may re- 
ceive the unsearchable riches of his grace. It is thus the 
instrument which the Holy Spirit uses to prepare the sinner, 
to listen with confidence and gratitude to him who came to 
call sinners to repentance, — to seek and to save that which was 
lost, — to preach deliverance to the captives, and to set at liber- 
ty, them that were bound. While he stands at the door and 
knocks, the law gives up the sinner into his hands, to be led 
by that blessed invitation, " come unto me, all ye that labour 
and are heavy laden, and I will give you rest ;" and to enjoy 



LECT. VII.] A GUIDE TO CHRIST. 107 

those gracious assurances, " though your sins are as scarlet, 
they shall be as white as snow, — though they be red like 
crimson, they shall be as wool." " Whosoever cometh unto 
me, I will in no wise cast out." Henceforth the sinner 
thus delivered, is no longer under the law, but under grace, 
and sin shall have no more dominion over him. 

This is the guiding power of the law, — and the method in 
which it operates. By shutting the sinner out from every 
other hope; by exhibiting the qualifications, which he must 
find in a sufficient Saviour ; by shewing him how he is to be- 
come interested in that Saviour's merit and work; and by ac- 
knowledging its entire satisfaction with all that this Saviour 
hath done for man; the law is made the schoolmaster to bring 
him unto Christ, "that he may be justified by faith." 

11. We will consider the object for which this guiding 
power of the law is exercised. " The law is our schoolmas- 
ter, to bring us unto Christ, that we might be justified by 
faith." Justification before God, or to " be just with God," is 
the great want, of a rebel under the condemnation of his law. 
He must gain this blessing, or he must perish. Justification 
for the guilty, includes within it, a pardon for past transgres- 
sions, the effect of which is but to remove his punishment, but 
can give no title to reward; and a right, or title to future 
blessedness and security, which can arise only, from a perfect 
obedience of divine commands. The justified man has both 
these blessings bestowed upon him freely by grace,— -receiv- 
ing forgiveness of sins, and the imputation of righteousness 
without works. 

If a man would be justified by works, he must be entitled 
by a right of his own to this forgiveness and reward. He must 
possess a two-fold righteousness^ to present to God. He must 
satisfy the demands of the law by bearing its penalty; and he 
must honour and obey it, by fulfilling its precepts. If this 
can be done by man, he may have whereof to glory. He will 



108 THE LAW [lect. Tir. 

be perfectly in4ependent of every other being. Heaven will 
be his inheritance by legal right. There will be no room for 
the exercise of grace, because man will justly merit every 
thing which he can receive. God could not justly deny to 
him, that which has become his own, by the right and merit 
of his own obedience. This would be a justification by works, 
and would give to man, a just ground for boasting. But the 
law, in the exercise of its convincing and condemning power, 
shews this to be impossible. By the deeds of the law can no 
flesh be justified, for by the law is the knowledge of sin. But 
still, the condition of man is not changed. He must be justi- 
fied, or he must perish. His need remains, — and while it is 
unsatisfied, he is under condemnation. 

If he cannot be justified by works, is there any other 
method, in which he can be justified? Is there any way open, 
in which he may attain this desired endf The law " brings 
him unto Christ, that he may be justified by faith.'''' To be 
justified,— that is, to be pardoned, and made righteous,— by faith, 
does not mean, that faith is received in the stead of obedience, 
or is regarded in itself, a righteousness for man. Faith can 
never be the ground or reason of our justification. As an act 
of man, it is as imperfect and worthless, as any other act. But 
it is the appointed instrument which conveys to us, and makes 
our own, the voluntary and perfect obedience of our great 
surety, a righteousness which as we have seen, answers and 
honours every demand of the law. This righteousness is im- 
puted unto us, and made ours, by the free gift of God; and 
thus we are justified by grace. It is received by us, and ac- 
cepted on our part, by faith in that testimony of God which 
reveals it, and offers it to us, — and thus we are justified by 
faith. We are justified actually, in the righteousness of 
Christ, which is given to us freely by his grace, and received 
by us thankfully, by faith in his communications, and a trust in 
his power. This faith works by love, and purifies the heart, — 



tECT. VII.] A GUIDE TO CHRIST. 109 

and is manifested in obedience to God : and thus our participa- 
tion in the righteousness of Christ, is made evident, by the 
fruits in which it results. And in this sense, we are ultimate- 
ly justified by the testimony of our works, and not our faith 
only. 

But that we may be justified before God, the law which 
can make nothing perfect, brings us to Christ. It sends us 
to ask for, and to receive, his perfect and accepted righteous- 
ness, to be counted unto us, as ours. It bids us to obtain a full 
title to acceptance with God, in this perfect obedience of his, 
which he offers unto us, — and the worth of which it acknowl- 
edges and proclaims. It strips us of every thing of our own, 
and directs us to become engrafted into Christ, that we may 
derive from his fulness, the blessings which are laid up in 
him for us, by the Father's grace. When we have accepted 
these glad tidings, and received by faith the offer of righteous- 
ness, which God has thus freely made in his dear Son, the law 
sets us at liberty. We are no longer in bondage. We are 
no longer under the law, but under grace. We are now one 
with Christ. His righteousness hath become ours, and we 
are accepted in it. All his power and love are exercised for 
our benefit, and in our behalf; and being justified by faith, we 
have peace with God, through our Lord Jesus Christ. " The 
law of the Spirit of life in Christ Jesus, hath made us free 
from the law of sin and death." Having received this inesti- 
mable gift, we are to stand fast in the liberty wherewith 
Christ hath made us free, and not to be entangled again by a 
yoke of bondage. " Being justified by faith, we rejoice in 
hope of the glory of God." 

III. Now that you have considered the method and object 
of this guiding power of the law, — I would urge upon you, an 
acceptance of the instruction which it offers to you. Other 
teachers may speak in far milder terms, — and accommodate 
their instructions far more, to the dispositions of a carnal 

E 



110 THE LAW [lECT. VII. 

mind. They may tell you, of the excellence of human char- 
acter, and the value of human works;— of the vast mercy of 
God which will not allow the condemnation of sinful man; 
— and of the lessened demands upon man, and the lowered 
standard of obedience, which the Saviour of men has intro- 
duced. If you listen to them, and abide by their guidance, it 
will be to your ruin. Dependance upon your own character 
before God, will be destruction to you forever. Whatever 
standard you may establish for yourselves, — when you try 
yourselves by it, you will find that your own system of obe- 
dience shuts you up under sin. Which of you has acted ful- 
ly up to the light which he has enjoyed, and has done every 
thing- which he believed to be required of him, in the way 
in which he believed it to be required ] Which of you, would 
dare to stand by this trial, — and have his everlasting destiny 
fixed according to it, — even from the testimony of a single 
day, or a single hour of his life? Nay, you cannot imagine 
a standard of character, in any degree, according to your own 
views, honourable to God, which would not place you under 
immediate condemnation. What can you have therefore of 
your own? Or how can your salvation be in any degree, 
derived from your own obedience? The utmost attainments 
which you can ever make in holiness, are nothing before God : 
— nor is a single act of it, free from the defilement of sin. 

But why do I speak of holiness in this connexion 1 Un- 
sanctified nature in man has no holiness. All possible obe- 
dience to God results from the vital union of your souls to 
Christ, — in which you are justified before God. You can have 
no holiness of character, till you have thus renounced your- 
selves entirely, — and fled for refuge, to the blessed hope which 
is here set before you. This is the very first work of obedi- 
ence demanded of you. Until this is done, every thing you 
do is in a state of rebellion, and every aspect of your charac- 
ter exhibits rebellion against God. Until salvation has thus 



lECT. VII.] A GUIDE TO CHRIST. Hi 

actually visited your souls, you obey God in nothing. You are 
under the law condemned. But when the day-spring from on 
high thus comes to you, — you are alive to God, and accepted 
with him through his grace, — without the least reference to 
any fact concerning you, but the simple one, that your are 
found in Christ, clothed with the righteousness of God by 
faith. 

The salvation of man is thus wholly of grace. His natural 
condition is entire ruin. O, may God be graciously pleased 
to impress these truths upon your minds, and enable you to 
receive and cherish them ! Like the Israelites bitten by the 
fiery serpents, — you are incapable of restoring yourselves, to 
health, — or of finding a healing balm throughout the earth. 
Death is sweeping you off in swift succession, — and alas! 
whither is it bearing you '] What but everlasting death is to 
be the result of your ruined condition 1 But is there no reme- 
dy? Let Moses be your guide to Christ. As Moses lifted 
up the serpent in the wilderness, that the perishing multitude 
might look upon it and live, — even so hath hath the Son of 
man been lifted up, that whosoever belie veth in him, should 
not perish, — but have everlasting life. This day is this trans- 
action renewed in your midst. Behold the Lord Jesus Christ, 
is set forth among you, — crucified for your sins. There is 
no other name under heaven, given among men, whereby you 
can be saved. The law which furnishes no life, — would guide 
you to Christ, who hath life in himself, abundantly. Behold 
the eternal Son of God, lifted up upon the cross ;— bearing 
the burden of your sins; — made a curse for you ; — bruised for 
your iniquities; presenting his soul an offering for sin! Listen 
to his gracious invitations. " Look unto me, and be ye saved, 
all the ends of the earth, — for I am God, and there is none 
else." " There is no Saviour beside me." Hear the Law and 
the Gospel uniting in the same testimony from God,— "Be- 
lieve in the Lord Jesus Christ, and you shall be saved." " All 



112 THE LAW [tECT.vii. 

that believe in him, shall be justified from all things.'* " In 
the Lord, shall all the seed of Israel be justified and glory." 
Obey these invitations and testimonies. Cast away all right- 
eousness of your own,~and come to him whom God hath set 
forth as a propitiation for sins, to declare his righteousness, 
in their remission. Come, miserable, and poor, and blind, 
and naked, and cast yourselves down at his feet, to find and 
receive a free and full salvation. Fly from all self-depend- 
ance. Renounce all false views; — and come simply in your 
guilt to Jesus, — receiving him into your hearts by faith, — and 
in him rejoicing in hope of the glory of God. " He is the 
true God, and eternal life. Little children, keep yourselves 
from idols." 



uscT. ym.] A GUIDE TO CHRIST. 113 



LECTURE VIII. 

CHRIST, THE RIGHTEOUSNESS OF THE LAW. 

Christ is the end of the law for righteousness, to every one that be- 
lieveth. — Romans, x. 4. 

This text asserts a fact of unspeakable importance to guilty 
man. It teaches the full scheme of divine redemption for him, 
as a rebel against God, and under the condemnation of his 
law. It comes to him in this lost condition, with the intelli- 
g"ence, that there is a Saviour provided for him by the love of 
God, in whose power and work, all his necessities may find 
an adequate and everlasting supply. It proclaims that all 
fulness dwells in him; and that the demands of the law upon 
man are answered and removed, by the perfect and everlast- 
ing righteousness which he has finished, and which he offers 
to the acceptance of all who believe in him. The Holy Spirit 
employs the law as his instrument, to convince the sinner of 
his certain condemnation in sin, and then to guide him to the 
Lord Jesus Christ, as the only refuge and security for his soul. 
He there displays to him the sufficiency and fulness of this 
Saviour, who has perfected an obedience which meets all the 
requisitions of the law, and which is freely offered, and fully 
applied by his power, to every believing soul. Christ is him- 
self the righteousness of the law for man. And the man who 
has received him, is in possession of a righteousness, which 
releases him forever from condemnation, and entitles him to a 
glorious and everlasting reward. His actual work, finished 
in the days of his humiliation, and now offered to the Father 



114 CHRIST THE RIGHTEOUSNESS [eect. tiii. 

in the glories of his exaltation, is the whole foundation of 
hope for man, — and the entire ground upon which he may ap- 
pear in peace before the throne of God. This is_the treasure 
which is offered in the Gospel, — and the simple object for 
trust and confidence to the Christian heart. This entire per- 
fection of the work of Christ, in meeting the demands of the 
law, is the subject which is presented for our consideration in 
the text before us. "Christ is the end of the law for right- 
eousness to every one that believeth." May the same blessed 
Spirit who applies this finished provision of grace to the sin- 
ner's soul, enable us to understand and embrace it. 

I. "Christ is the end of the law.''^ The accomplishment or 
perfection of the law: the end to which its promulgation was 
directed, and the result which its operation by the power of 
the Spirit attains. To him, in its communication to man, it 
was designed to lead, and in him, all its demands and purposes 
have been fulfilled. Through centuries of its publication to 
guilty man, the law was travelling forward to reach his 
manifestation in the fulness of the time. And in him, it finds 
the actual fulfilment of all its purposes, so that it is satisfied 
and well pleased in him, and gives place to his gracious and 
holy dominion forever. Having in its dispensation to a fallen 
world, brought the redeemed of Christ to him, it had no 
further work to do; its warfare was accomplished, and its jour- 
ney at an end. Having as the instrument of the Holy Spirit, 
brought the sinner's soul in faith to Christ, and witnessed the 
acceptance of him there, through the grace of God, it has at- 
tained its perfect end with him; and rejoices in the glory 
which it has received from this Almighty conqueror, while it 
delivers up to him, the subjects of his grace. 

1. Christ, is the end, to which, the law as a dispensation 
was designed to lead. The full redemption which divine 
wisdom and love had already provided, and laid up in him, 
ready to be revealed in the appointed time, was the point in 



LECT. VIII.] OF THE LAW. 115 

view, in all its promulgations to mankind. The publication 
of the precepts of holiness in the moral law was to lead the 
hope of the guilty to him. It was not designed to open a way 
of safety and life to transgressors in their own obedience. Its 
purpose was directly the reverse. It invited none. It faith- 
fully and solemnly warned all, to fly from its sentence, and 
from the attempt to gain acceptance by fulfilling it. By ex- 
hibiting the perfect spotlessness which was required in accep- 
table obedience, and displaying the impossibility, that man 
should ever accomplish it by any works of his own, it urged 
forward the desires of men for salvation, to some other source. 
The law was thus added, or proclaimed anew to man from 
time to time, because of transgressions, — to convince him of 
his guilt ; — and to witness and minister from generation to 
generation, to the coming of that promised seed, in whom the 
righteousness of God should be manifested, and the hope of 
man should be found. It thus constrained every believer in 
the divine promise, to look forward to him; making him the 
desire of all nations ; — and causing him to be looked for and 
welcomed, by all who were waiting for consolation, and re- 
demption from the burden of guilt. He was the treasure 
which it was pressing forward to attain. He was the haven 
of rest, in which it desired to land its subjects in safety at the 
last; — and its purpose and operation would be incomplete, till 
he should come, in whom it had pleased the Father, that all. 
fulness should dwell. 

The rites and ceremonies which were appended to this law 
were also designed to lead to Christ. Every sacrifice ofl^ered 
with fire, from the time of Abel, pointed to him, and was but 
an unmeaning rite, except as the conscience of the offerer ac- 
knowledged guilt, and his faith rested upon the one great 
sacrifice divinely provided, and divinely promised. The puri- 
fications and washings appointed for Israel, the construction 
of the tabernacle and the temple, the habitual worship which 



116 CHRIST THE RIGHTEOUSNESS [lect. viii. 

was celebrated in them, and the multiplied ordinances which 
were appended to this whole system, were designed to lead 
the mind to him, in whom all righteousness should be fulfilled, 
and complete redemption should be found. These were all 
shadows, of good things to come, which were already laid up 
in the Lamb slain from the foundation of the world, and would 
be revealed in his manifestation to men. They made nothing 
perfect in themselves. They were like guide posts upon a 
journey, fulfilling their office, by directing faith to him, in 
whom the traveller should find actual redemption, and eternal 
peace. As they are viewed in this connexion, they are beauti- 
fully intelligible, and highly instructive. If they are separa- 
ted from this key of explanation, they are but inexplicable 
and arbitrary appointments, and a yoke which none were able 
to bear. Christ is the end, in which they were all to meet, 
and to be perfected. 

2. Christ is the end, in whom all the demands of the law, 
are actually, accomplished ; so that the law sees in him its 
real and entire perfection. He has fulfilled all the shadows 
and ceremonies which were appointed to lead to him. He 
has finished the purposes which they designated, and has set 
them aside forever. That which is perfect has come, and 
that which was in part has been done away. The predictions 
and illustrations which the types and figures of the Old Testa- 
ment gave, of the circumstances, character, and work of the 
Redeemer of men, have been fully realized. He is the Great 
High Priest, the only sacrifice, the true paschal lamb, who 
has by the offering of himself once for all, perfected forever 
them that are sanctified. He has opened in himself, the real 
fountain for sin, and for uncleanness. And while there was 
nothing in sacrifices or burnt offerings which God could ac- 
cept, or have pleasure therein, he has done the will of God in 
a body which was prepared for him ; and having offered him- 
self without spot to God, to obtain eternal redemption for us, 



LECTrViii.] OF THE LAW. 117 

he has fulfilled the law of ordinances, and shines forth in the 
fulness of grace, as the perfection of all its instructions and 
promises. 

He is the actual completion of all the demands of the moral 
law. Both its precepts, and its penalty, have been fulfilled 
and answered by him, to the utmost of their claims. The law 
required a spotless righteousness, an obedience which should 
be in the minutest point, unblameable; — and Jesus was made 
under the law, for the attainment of this object, and has ren- 
dered an actual obedience to every part of the law's demands. 
Because he was so exalted and holy, and was in himself under 
no subjection to the law, his obedience was perfectly volun- 
tary and disinterested, and has thus magnified the law, and 
made it honourable. In his actual submission to every precept 
of holiness, and his entire fulfilment of them all, as the repre- 
sentative for man, Jesus has become the entire perfection of 
the law, and has glorified it in the shining excellence of his 
life. 

And while he thus perfectly fulfilled the law, so that it had 
no claim upon him in the shape of any penalty for sin, he yet 
gave himself to be dealt with, and punished as a criminal. 
He received the full punishment for transgression, and died 
an accursed death under the condemnation of the violated law. 
He did no violence, neither was deceit found in his mouth, 
yet it pleased the Lord to bruise him, and to put him to grief, 
and to cut him off, out of the land of the living. But he was 
wounded for our transgressions, he was bruised for our iniqui- 
ties, and the Lord hath laid on him the iniquity of us all. He 
furnished the only possible instance, in which the same being 
should conform perfectly to the precepts of the law, and still 
endure the curse and penalty of their violation. The obedi- 
ence which he offered, was the one perfect obedience which 
the law required. The sufferings and death, which he en- 
dured, were the one condemnation and curse, which the law 



118 CHRIST THE RIGHTEOUSNESS [lect. viii. 

laid upon transgression. This actual penalty in all its sor- 
rows, and in the full power of its vengeance, he assumed and 
sustained. By his infinite dignity and power, he was able to 
bear them, and to triumph in his suffering. "See" says 
Luther, "by what means, these two things, so contrary, and 
so repugnant, may be reconciled in the one person Christ I 
Not only my sins, and thine, but also the sins of this whole 
world, either past, present, or to come, take hold upon him, 
go out to condemn him, and do indeed condemn him. But be- 
cause in the self-same person which is the highest, the great- 
est, and the only sinner, there is also an invincible and ever- 
lasting righteousness; therefore these two do encounter each 
other : the highest, the greatest, and the only sin, and the 
highest, the greatest, and the only righteousness. Here, one 
of them must needs be overcome, and give place to the other. 
Righteousness is everlasting, immortal, invincible. There- 
fore in this combat, sin must needs be vanquished and killed ; 
and righteousness must overcome, and live, and reign. So in 
Christ, all sin is vanquished, killed, and buried; and righteous- 
ness remaineth a conqueror, and reigneth forever." "The 
sins of all the world," says the excellent Bishop Hopkins, 
"assembled and met together upon him, so that there was 
never so much wickedness represented at once as in his most 
holy and sacred person. The sins of all ages, and of all per- 
sons, were here contracted together. And all those treasures 
of wrath which were particularly due to each of these sins, 
were all emptied forth on him. As in his own person, he 
sustained the guilt of all, so in his own person, he suffered 
the wrath and curse, that was due unto all. He suffered at 
once, for every one, that, which else, every one must have 
suffered eternally in hell." 

This two-fold demand which the law made upon man, Je- 
sus accomplished in man's behalf. The hour in which he be- 
came a voluntarily subjected being, he began this uncon- 



tECT. VIII.] OF THE LAW. 119 

strained humiliation for man. And every moment of his life, 
was a part of his one great offering-, for the transgressions of his 
creatures. His infinitely exalted character and rank added a 
dignity and worth, to his obedience and sufferings, which made 
them of more value, and more honourable, than would have 
been the personal submission of the whole human race. The 
law can make no demands upon man, which this Almighty 
Redeemer has not fully answered. He has provided a perfect 
righteousness, which is its perfection and end. All that it 
sougiit, it has found in him. It therefore yields the govern- 
ment of believing men, to be upon his shoulder, who hath ran- 
somed them from a curse, by being made a curse for them. 
Its dominion is finished. Its dispensation has passed away. 
And Christ has become its end, for righteousness, to every 
one that believeth. 

II. This leads to our second point, the purpose for which 
Christ thus became the completion of the law. " Christ is 
the end of the law for righteousness.''^ This was the only 
possible purpose of such a subjection. The single term right- 
eousness comprises the whole circle of the law's demands; and 
the whole compass of a sinner's wants. The law could ask 
for nothing but a righteousness which should be a full satis- 
faction of its penalties, and a perfect conformity to its pre- 
cepts. When this perfect submission, conformity, and en- 
durance was formed, the law was satisfied, and could make 
no farther demands. It asked from man a spotless obedience. 
It was satisfied and honoured, when the covenant represen- 
tative of man rendered the obedience which it thus required. 
The sinner under the solemn condemnation of the law, want- 
ed nothing but a righteousness, which could meet the require- 
ments of the power that held him in bondage. And though 
the law required this to be found in himself alone, yet the 
bringing in of the better hope which is offered in the cove- 
nant of grace, allowed him to find this righteousness in a 



120 CHRIST THE RIGHTEOUSNESS [lect. vm. 

surety in his behalf. But the necessity for such a righteousness 
for him could never be set aside. Whoever should become 
his surety, must become in every point of submission to the 
law, his substitute also. And in the attainment of this right- 
eousness in the person of another, competent to render it, his 
release and liberty were made secure to him forever. The 
violation of the law made an atonement and expiation ne- 
cessary, to honour its justice and truth, if sin should be par- 
doned. Whenever the Saviour came, who was to be the sin- 
ner's substitute, he must furnish this atonement, without which 
there could be no remission, in order to bring in a righteous- 
ness for man. The relation in which the transgressor stood 
to the law, made a priest and sacrifice indispensable to the 
righteousness which he must have. And when that priest 
and sacrifice appeared, there was an entire imputation of the 
sinner's guilt and responsibility to him. He assumed the bur- 
den. He finished the purpose for which it was assumed. In 
this endurance of the sinner's penalty, he made a satisfaction 
to the law, and thus far, brought in a righteousness for man"; 
a righteousness which sinful man might successfully plead, 
for the pardon of his guilt, and the deliverance of his soul from 
bondage and punishment. 

But the Saviour came not, merely to release man from the 
bondage of condemnation and punishment; he was also to 
bestow upon him, an inheritance of life eternal. This was 
to be a free gift to man, through the abounding of divine grace. 
But it must rest upon the perfect obedience which the law 
required, for life could be obtained in no other way. The 
precepts of the law must be fulfilled for man, as well as the 
penalties. To accomplish this righteousness, Jesus was made 
under the law; and every thing which he did and suffered as 
man, contributed to make up and finish this work of obedience, 
which the case of man required. His labours, instructions, 
and miracles ; his pains of body, and agony and darkness of 



LECT. VIII.] OF THE LAW. 121 

mind ; his acts of obedience, and his experience of deprivations 
and sorrows ; were all united to perfect him in this assumed 
responsibility ; to constitute him who was Jehovah, the right- 
eousness of man ; and to render him able to save unto the ut- 
termost, all who should come unto God through him. In his 
work of voluntary mediation, there is a completed righteous- 
ness, a treasure of merit, infinitely honourable to God, and al- 
together sufficient for man. We stand complete, when we 
stand in him. While the Father beheld with joy, the glori- 
ous undertaking, in which he was engaged, saying; " this is 
my beloved Son, in whom I am well pleased." The holy law, 
under which he was subjected, receives his spotless work of 
merit, and proclaims, " In this righteousness I am magnified 
and made honourable." 

This satisfaction of our Blessed Redeemer to the law, is 
perfect and entire. It answered every claim which was made 
upon man, for obedience and sufiering. The result was there- 
fore a perfect righteousness, a finished conformity to the law. 
But it was not for himself. The law had no claims upon him. 
His obedience and sufferings were entirely voluntary. He 
fulfilled them, from no necessity of obligation, but in a free 
covenant of love for man. He lived and laboured, not in vain, 
fighting as one that beateth the air. It was for a seed that 
he was to see, and in whom he was to be satisfied for the tra- 
vail of his soul, while they were to be justified by the knowl- 
edge of him. He thus became the perfection of the law, and 
in possession of a righteousness which fulfilled it, in behalf of 
those, whom the Father had given to him, whose nature he 
assumed, and whose responsibility he covenanted to bear. 

III. This introduces our third point of remark, — the persons 
for whom all this was done. " Christ is the end of the law 
for righteousness, to every one that believeth." Faith, — faith 
in him, in his promises, and work, and power, — is the instru- 



133 CHRIST THE RIGHTEOUSNESS [lect. yiii. 

ment, and the single instrument, by which sinful men are 
made partakers, of the righteousness which he thus possesses. 
The condition of fallen man, is universal guilt and condem- 
nation. Every individual of this family is born under the 
curse of a violated law, and in a state of rebellion against God. 
For the world in this condition, the Son of God has died. He 
has provided for a race universally guilty, a remedy univer- 
sally applicable. He has rendered the salvation of man, con- 
sistent with the character and government of God. He has 
become a propitiation for the sins of the whole world. He 
has thus a righteousness in his possession, sufficient for all, 
and offered to all, as the gift of grace to them. The satisfac- 
tion of the law which was indispensable, to render the salva- 
tion of a single sinner consistent with the character of God, 
was equally adequate for all to whom it should be applied. 
Every barrier which the truth and justice of God had inter- 
posed, was thus removed, and the way was perfectly opened 
for the salvation, of all who should be persuaded to come thus 
unto God. But the actual result and limit of this divine pro- 
vision is stated in our text; " Christ is the end of the law for 
righteousness to every one that believeth." He becomes the 
personal righteousness only of those, who receive him, and 
rest upon him in faith. " To as many as receive him, to them 
gives he the privilege to become the sons of God." His offer- 
ing has been set forth, as a propitiation, to declare the right- 
eousness of God, that God might still be just, and the justifier 
of him who believeth in Jesus. The way of safety is now 
perfectly laid open; and man is required to believe the record 
which God hath given concerning his Son. There is no dif- 
ficulty in the sinner's path, if he will be persuaded to " know 
and believe the love which God hath to him ;" if he will 
thankfully receive the testimony of Jesus, as infallibly true, 
and trust himself to its fulfilment with undoubting certainty. 



lECT. Tin.] OFTHELAW. 123 

"Christ has become the end of the law for righteousness." 
Does sinful man believe this facf? Does he cease therefore, 
to look for acceptance before God, to any works of his own, — 
and simply hope, in the righteousness which has been thus 
finished for him, by Jesus Christ the Lord 7 Does he in this 
faith, devote himself in newness of life, to this glorious Lord? 
Then Christ is the end of the law for righteousness to him. 
The righteousness which Christ has, is his. Every obstacle 
to his salvation has been removed. He is accepted, crowned 
with full redemption, and saved with an everlasting salvation, 
in that covenant Lord, to whom the Holy Spirit has thus 
brought him, and united him in confidence and love. When 
he thus believes the testimony of God, and receives the record, 
which God hath given of his Son, — he is made one with Christ; 
and all the merit of the work of Christ is counted to him, as 
his own. As Christ was clothed with his guilt, so is he com- 
pletely clothed with the righteousness of Christ. For him, 
there is an end of the law, a perfection of its demands, and a 
conclusion of its dominion, in Christ, in whom he believes, and 
with whom he stands, by faith. This faith meets the requisi- 
tions of the law, by referring them all to Christ, in whom they 
have been fulfilled and completed, and pleading this fulfil- 
ment by him, as its own. And this plea is acknowledged, as 
wholly sufficient, — Christ is accepted, as the end of the law, 
and an everlasting righteousness, for the believer, — and he 
being justified by faith, has peace with God. 

If man will not receive this offered grace, nor believe these 
blessed facts which God has thus announced, the simple conse- 
quence is, Christ is no righteousness for him, and there is no 
end of the law in his behalf. He remains under its dominion 
and its curse. He renounces an offered redemption, and sinks 
again in bondage. He refuses the merit which grace provides, 
and comes before God, upon the ground of his own merit and 
strength. He has loved darkness rather than light, and this 



124 CHRIST THE RIGHTEOUSNESS [lect. yiii. 

is his condemnation. He lives and dies under a curse. He 
is condemned already, and the wrath of God abideth on him. 
He is without the possibility of hope; cast into a prison, from 
which he can in no wise come out, until he has paid the 
uttermost farthing. All this is the simple result of his refusal 
of that righteousness, which is offered to all who believe, and 
of his rejection of that redemption which is provided by the 
grace of God, and urged upon the acceptance of sinful man. 
IV. In concluding this important subject, we may remark: 
How glorious and consistent is that scheme of salvation 
which is presented in the Gospel! It offers simply, Jesus 
Christ, — an Almighty Saviour, — all and in all, in himself. It 
takes us just where it finds us, in a state of entire guilt and 
ruin; condemned by the holy law of God, to eternal perdition; 
and utterly incapable, of procuring any justification, by our 
own obedience. In this condition, it announces to U3, a 
Saviour divinely great and glorious, who has assumed our na- 
ture, — to become a perfect substitute for us, and the atone- 
ment for our sins ; — and who offers us in himself, everlasting 
reconciliation with God. God's acceptance of this amazing 
propitiation is solemnly proclaimed. The method in which we 
are to become interested in it, by a simple faith in Christ, and 
confidence of ourselves to him, it discloses with precision and 
clearness. The simple demand which it makes, is for thank- 
ful, humble, faith in Christ. The promise which it gives is, 
that then, he shall be our righteousness, and we shall be com- 
plete in him. The simple direction which it gives us, having 
thus believed, — is, to make confession with our mouth, of the 
Lord whom we have received, and to walk by the guidance of 
his Holy Spirit, in all his commandments and ordinances, 
blameless. What perfect consistency, unity, and efficiency, 
is there in such a system I How highly glorious it is to the 
blessed God ! How unspeakably precious to guilty man ! How 
important is that simple living faith, which it requires, and to 



lECT. VIII.] OF THE LAW. 125 

which all its promises are made ! And while superstition, and 
self-righteousness, and unbelief, would reject this all-sufficient 
Lord, or mingle up with him, the merit of works, and the 
assumed, undue power of ordinances, — how vastly does the ob- 
ligation increase upon us, to state this divine system of grace 
and truth, plainly, openly, and uniformly; and to urge upon 
all men, a free and thankful acceptance, of what God has so 
freely and fully provided ! How awful is their condition, who 
cast away this hope, and thus despise the divine character, and 
affront the majesty of God ! For them, there remaineth no 
more sacrifice for sin, but a certain fearful looking for, of 
judgment and fiery indignation. He that hath the Son of 
God, hath life ; but he that hath not the Son, hath not life, — 
cannot see life, — but the wrath of God abideth on him. This 
blessed hope in Christ, is set before you, — make it the anchor 
of your souls, sure and steadfast; and you shall find an abund- 
ant entrance into the rest, whither your great Redeemer hath 
gone before you. 



126 THE LAW, THE CHRISTIAN'S [lect. ix. 



LECTURE IX. 

THE LAW, THE CHRISTIAN'S RULE OF LIFE. 

Being not without law to God,— but under the law to Christ. — 1. 
Corinthians, ix. 21. 

In this expression, St. Paul describes the exact condition 
of a true believer in the Lord Jesus Christ. He introduces 
it, as a parenthesis, in the midst of a discourse upon the free- 
dom which he claimed in his ministry of the Gospel. He de- 
clares his cheerful conformity to the various habits and pre- 
judices, of those to whom he ministered, that he might be 
made the instrument of winning them to Christ, — so that 
though he was wholly free from the authority of men, yet he 
willingly submitted himself to their customs and desires, that 
he might gain the more. But he would not have this vary- 
ing compliance with the feelings of others in things indiffe- 
rent, construed into a neglect on his part, of the unvarying au- 
thority and law of God, as if he were without any abiding 
rule in this relation. 

He felt himself entirely free from all those appointments 
and precepts which had been given to his nation, that had 
been fulfilled and ended in Christ. But to the permanent 
precepts of holiness, which God had proclaimed in connexion 
with these, he could not be indifferent. They were written in 
his heart, with a divine power. They governed his conduct 
with an unceasing constraint. His joyful acceptance, of the 
hopes and promises of the Gospel, had confirmed and increased 
the power of these precepts over his heart. He was " not 



LECT. IX.] RULE OF LIFE. 127 

without law to God," because he was "under the law to 
Christ." The Saviour whom he served, and in whom, he had 
his whole relation to God, had renewed for him, the same per- 
fect standard of obedience, and had added new and more pow- 
erful motives to lead him to love and regard it. He thus de- 
scribes the condition of every believer ; entire and everlasting 
freedom from the law, as a dispensation of condemnation and 
death, — but everlasting and delightful subjection to the law, 
as a rule of conformity to Christ; leading to entire love to God, 
and universal love to men for his sake. The great salvation 
of the Lord Jesus, though it is founded upon a perfect 
satisfaction of the law, in all its penalties and precepts, as a 
righteousness for man, — adopts all the holy commandments 
of the law, as the rule of life and conduct, for those who have 
accepted this righteousness, and been made partakers of this 
salvation. 

This is the condition of every justified man. He has been 
delivered from the bondage of the law. He is made free from 
its denunciations. It has no penalties to demand of him, and 
no judgments to inflict upon him. It has no longer dominion 
over him. He is not under the law. He is in possession of 
a divine righteousness through the gift of grace, which meets 
all its claims, and sets him free from its power forever. But 
he is not without law in his relation to God. He has been 
placed under a new dispensation, which furnishes new obli- 
gations to a holy obedience to God, presents new motives to 
this obedience, and gives him new power to put them into ac- 
tual effect. He is under the law to Christ, who has bought 
him with a price, and perpetuated and confirmed upon him, 
every divine commandment. The motives to obedience are 
changed, — the influence and effects of this obedience are also 
changed, — but the rule of holiness remains the same, and in 
the same conformity to it, he glorifies God in his body and 
his spirit which are his. 



128 THE LAW, THE CHRISTIAN'S [lect. ix. 

The man who has truly embraced the Gospel of the Lord 
Jesus, has cast out all dependance upon his own obedience; 
and rests his whole hope of justification, before God, upon the 
perfect righteousness of his divinely appointed Saviour. He 
does not expect to earn a single hour of peace or glory, by 
his own holiness of character. The obedience in which he 
trusts, and in which he envelopes himself by faith, was long 
since finished. He cannot add an iota of merit to that great 
offering which has been once for all, made for his soul, and 
which has perfected his title, and his hope forever. The 
inheritance has been given him by promise, through grace; 
and he labours and strives, and obeys, from love and grati- 
tude to him who hath bestowed it, and that he may become 
prepared and capable, for the enjoyment of that glory, for 
which he is apprehended of Christ Jesus. But as his rule of 
character, as the governing standard of his life, — the law 
hath dominion over him, so long as he iiveth. By its precepts 
he is led to bring forth fruits of holiness unto God. And per- 
fectly righteous as he is, in the imputed righteousness of his 
Lord, he labours to become increasingly holy in the spirit 
and character of his mind, that he may honour him who hath 
chosen him to be his servant. 

To this view of the divine law, I desire now to call your 
attention. It is the 'perfect rule of life to every believer in 
the Lord Jesus; governing him, as the declaration of his Sa- 
viour's will; and made by the renewing of the Holy Spirit, 
the standard of his choice, and the path in which he delights 
to walk. In the work of justification, our own obedience 
forms no part. Our righteousness, and the righteousness of 
Christ our Lord, are opposites here. We have renounced 
the one, that we may gain the other. We are taught to 
" count all things loss, that we may win Christ, and be found 
in him, not having our own righteousness which is of the law, 
but that which is through the faith of Christ, the right- 



lECT.ix.] RULE OF LIFE. 129 

eousness of God by faith." We are accepted in his obedience 
alone. We are thus accepted, when with our hearts, we be- 
lieve in him. But bein;^ accepted, and having" "obtained access 
through him, into this grace, wherein we stand, rejoicing in 
hope of the glory of God," the precepts of God's holy law 
become the rule of our life ; — we are made ready and able to 
say, " O, how I love thy law ; it is my meditation all the day." 
L The divine law is the believer's rule of life. It is the 
perfect and unalterable standard, to which his character is to 
become conformed. In itself it is perfectly excellent and 
holy. It is a description and transcript of the character and 
perfections of the Creator himself. A conformity to its pre- 
cepts, is an attainment of tlie pure and holy image of God. 
Righteousness is an entire fulfilment of these precepts. Holi- 
ness is a conformity to the image of God in wliich they are 
thus embodied, x'^nd though man can never have this perfect 
righteousness in himself, the believer increasingly attains this 
holiness, this conformity to the perfect image, after which he 
is renewed by the Spirit of God. The one principle which 
fulfils this law, and marks this divine image, is love. "Love 
is of God, and every one that loveth, is born of God, and 
knoweth God ; he that loveth not, knoweth not God, for God 
is love." The more we gain this love to God, — and this love 
to others, for his sake, — the more are we conformed to his 
image, and the more fully do we honour and obey him. 
"Hereby shall all men know that ye are my disciples," saith 
the Lord Jesus, " that ye love one another as I have loved 
you." This holy requirement of love, entire and unlimited 
love, was laid upon man by his Creator, as it was laid upon 
every other intelligent creature that he formed. No change 
in man's circumstances or condition, could ever alter the holy 
and perfect standard which God had thus set up before him. 
Whatever station we might occupy in the scale of intelligent 
being, it must be every where, equally our duty, to maintain, 



130 THE LAW, THE CHRISTIAN'S [lect. ix. 

and cultivate, and exercise, this disposition of universal love. 
The obligation to this, could not be set aside, without authori- 
zing that destruction of the image of God, v^'hich sin accom- 
plishes, and robbing God, of the glory which is his due. 
When we have been delivered from the condemnation of sin, 
and are partakers of the mercies of God in the Gospel, — and 
a new heart " under the law to Christ" has been given to us, 
the constraint of this obligation to universal love, is immea- 
surably increased, by the vast privileges which redemption 
has bestowed, and the exalted motives which it has furnished. 
No being in the universe has received such benefits from God, 
as a sinner who has been ransomed by the blood of his dear 
Son. No being therefore, is under such obligations to love 
God with all his powers, and with an unceasing, everlasting 
love. This love, God requires of us, according to the bless- 
ings we have received, and the Gospel which brings his 
greatest blessings, his unspeakable gift to man, places this 
standard before us, with new authority. According to its 
principles, we are to serve God, in newness of spirit. In con- 
formity to its pattern, we are to be renewed from day to day. 
By this increasing conformity, we become more and more like 
God, and prepared for his kingdom. And though we are for- 
given and accepted in Christ our Lord, alone, the holy law is 
still our rule; and the freeness of pardon, and the fulness of 
our salvation, make us to love it, and to strive to follow it, 
yet more earnestly. The standard is unchanged ; but we have 
received that love for its holiness, which casts out all fear of 
its judgments, and urges and enables us, to render the very 
obedience which before, we had neither the wish, nor the 
ability to present. 

II. Our conformity to this law, was one great object of our 
redemption by the Lord Jesus. In all that he did and suffered 
for his people, he purposed their restoration to holiness. He 
did not labour, merely to rescue them from death as a punish- 



r.p,CT. IX.] RULE OF LIFE. 131 

ment; but to deliver them also from the bondage, and power 
of sin which had deserved it. For this, he was called Jesus, 
"because he should save his people from their sins." For 
this, "God raised up a mighty salvation, that we being de- 
livered from the fear of our enemies, might serve him without 
fear, in holiness and righteousness before him, all the days of 
our life." To have delivered a rebellious family, merely from 
the ruin which they deserved, would have been a partial ob- 
ject; — the great design was to bring back these rebels, to a 
state of obedience and love; to take away the spirit of hos- 
tility which had governed them; to restore them to the one 
great family of God ; to renew the peace and harmony of 
a disordered universe ; to stop the breach which the waters 
of contention had made ; and to bring into one, all conflicting 
feelings and purposes, in Jesus Christ the Lord. Tiiis was 
the great purpose, for which the Redeemer "gave himself for 
us, that he might redeem us from all iniquity, and purify unto 
himself, a peculiar people, zealous of good works." He has 
restored redeemed man, to a voluntary submission to that holy 
government of God, which is the source of universal peace. 
He has himself received this government, as the ruler of re- 
deemed men; and " died, and risen, and revived, that he might 
be Lord, both of the dead, and of the living." He cannot rule 
in mercy, over a world that rejects him, and still lies under 
the wicked one. Over them, he must rule with a rod of iron, 
and dash them in pieces, like a potter's vessel. But he has 
purchased for himself, an universal Church, an assembly of 
j elected, pardoned sinners; that he might govern them in holi- 
i ness, and present them unto God, holy, and without spot or 
blemish. This sanctifying of sinful men, is one great end of 
his redeeming, gathering, and reigning over them; — and as he 
sees this work advance, and sinful men coming more and more 
under his control, under the law to him, — he sees of the 
travail of his soul, and is satisfied. He rejoices over every 



133 THE LAW, THE CHRISTIAN'S [lect. ix. 

ransomed sinner, whom he brings in triumph, to the glories of 
a heavenly home, renewed after the perfect image of God. 
He presents each one to the Father, as the accomplishment 
of his great design, in making his soul an offering for sin, and 
consenting to be numbered with transgressors. And as he 
sees the spotless character of holiness, impressed upon glori- 
fied saints, — and increasingly manifest in every child of God 
on earth, — he delights in the attainment of this great end of 
his manifestation in the flesh, — and his humiliation in death. 
For this, he has plucked rebels, as brands from the fire, and 
brought them home from condemnation, that they might gain 
an everlasting conformity to the image of God, in an obedience 
to the commands of his perfect law. 

III. Our obedience to the law in its precepts, is the pur- 
pose for which we are personally delivered from its condem,' 
nation. The Son of God hath purchased us, by the offering 
of himself for us. He hath freely bestowed upon us, the 
liberty of the Gospel,— so that we are no longer in bondage 
under condemnation, but are in freedom under grace. But 
we have not been made free by grace, that we may continue in 
sin, but that we may walk before him in newness of life. God 
hath sent his own Son for us, in the likeness of sinful flesh, 
that the righteousness of the law might be fulfilled in us, who 
walk not after the flesh, but after the Spirit. While we re- 
main under the power, and in the bondage of the law, we can 
never obey its holy commandments. It can offer us no assist- 
ance or strength. It cannot make us acceptable or holy in 
the sight of God. It acts as an hard task-master, requiring us 
to make brick, and furnishing us with no straw. It censures 
our disobedience; it condemns our defects. But it cannot 
repair the one, or relieve the other. But when we have em- 
braced the liberty and life which the Gospel gives, all the 
help we need, is freely bestowed. We are then enabled to 
offer that obedience, sincere and spiritual, however partial and 



LECT, IX.] RULE OF LIFE. 133 

defective still, which we could not before present to God. 
The purpose for which we have been thus set at liberty from 
■condemnation, is that we may thus obey the divine commands. 
There is a race to be run, and a contest to be maintained ; — 
but it is in vain to command the culprit who is in his dungeon, 
bound hand and foot with chains, either to run or fight. When 
his fetters are loosed, and his prison doors are opened, he may 
be successfully urged to arise and strive. Equally unable 
are we to honour God in obedience, while we are held under 
condemnation. But Christ hath broken up this bondage 
wherein we were held, and hath borne the condemnation for 
us. We are therefore at liberty ; and the object of this liber- 
ty, is our new obedience, that we may be under the law to 
Christ, and live unto him, who hath loved us, and given him- 
self for us.. The value and importance of the law as a rule 
of life, are thus magnified and displayed. It is the measure 
and standard, by which having been made free from the curse, 
we are to bring forth fruit unto God. 

IV, This obedience to the law as a rule of life, is one of 
the chief blessings promised in the Gospel. It was to be 
one blessed result of publishing salvation in the Lord Jesus 
Christ, that God would put a new heart into those who re- 
ceived this offer of grace, and renew a right spirit within 
them ; that he would write his laws upon their hearts, and 
in their minds; and cause them to walk in his statutes, and 
to keep his judgments, to do them ; that he would cleanse 
them from all their uncleanness and sins, and put his Spirit 
to dwell within them. These promises convey an assurance 
of the sanctification of the people of God under the Gospel, 
according to that standard of holiness, of which the law is 
the measure and rule. When we truly accept the unsearch- 
able riches of Christ, which are offered us in the Gospel, we 
are thus formed anew, in a life of holy obedience; and these 
gracious promises are fulfilled. The power of sin is broken 

M 



134 THE LAW, THE CHRISTIAN'S [iect. ix* 

in every converted heart;— and the influence of sin, and the 
disposition to yield to it, are conquered, in proportion as we 
are sanctified by God's Holy Spirit, and renewed after his 
image. We are thus engaged in a new obedience of the di- 
vine commands. This personal holiness of character is a 
covenanted privilege of the Gospel. It is not made a condi- 
tion of his acceptance of us, but a result and effect of it. Our 
obedience to his law, is thus infallibly secured, by God him- 
self undertaking to work it in us, and for us, by the power of 
his own Spirit. 

He wills that I shall holy be, 
What can resist his will 1 

The counsel of his grace in me. 
He surely will fulfil. 
It is his determined purpose to present his Church, at last, 
without spot, or blemish, or any such thing. The solemn 
covenant which the blessed Saviour makes, with every sinner 
in whose heart he dwells as the hope of glory, is, that sin 
shall not have dominion over him, for he is not under the law, 
but under grace. When he was under the law, sin had do- 
minion over him ; — but when he has fled for refuge to the 
blessed hope which is offered to him in the Gospel, this domi- 
nion is destroyed. His new obedience is promised to him, by 
God himself, and he shall be holy because God is holy. Cer- 
tainly no higher honour could be put upon the law, as the 
Christian's rule of life, — than this constituting obedience to 
its precepts, one of the chief blessings promised in the Gos- 
pel ; than this assurance, that in the full redemption which 
should be effected for sinful man by the Son of God, they 
should be made holy, and without blame before him in love, 
by divine power, according to their desire, and after the pre- 
cepts of his law. In this deliverance of our souls from bon- 
dage, which he has promised, and effected, so far are we from 
being allowed to sin, because grace abounds, or set loose from 



( 



LECT. IX.] RULE OF LIFE. 135 

the law, to follow the motions of unholiness in our own corrupt 
nature, because our salvation is free, that the very obedience 
which the law demanded in vain, the Gospel fully secures 
and promises. It thus perpetuates the law, as a rule of life, 
for those who receive its offered mercies; and magnifies and 
exalts, its holy character, and righteous authority, by enabling 
man to meet it fully, and to answer its demands. 

V. This obedience to the law, as a rule of life, our Lord 
has made a characteristic of his disciples. " By this," says 
he, "shall all men know that ye love me, if ye keep my com- 
mandments." " Ye are my friends, if ye do whatsoever I 
command you." " By their fruits ye shall know them." 
Personal holiness of character, or real, spiritual obedience to 
the commands of God, is the mark of true discipleship to 
Christ. No professions of regard or devotion, can testify the 
sincerity of love. No sufferings in the flesh, though they 
amount to martyrdom for his sake, can form an accurate in- 
dication of the state of our hearts before him ; if a cor- 
dial love for him, and a vigilant pursuit after holiness in 
obedience to him, be wanting. The only adequate evidence, 
that we have been freed from the condemnation of the law, 
and have been made partakers of real and lasting liberty in 
the Gospel, is to be found in our holy obedience to God, our su- 
preme love for him, and our universal love to men, actuating 
us in all the relations and duties of life. Every man who has 
truly embraced the Gospel, will be a truly holy man, — nor 
can any man be a true believer, who is not so. The grace of 
God which bringeth salvation, has visited the believer's heart, 
for this very purpose, that he might be taught and enabled, to 
deny ungodliness and worldly lusts, and to live soberly, right- 
eously, and godly in the world. If a man is still voluntarily 
a sinful man, walking in the lusts of the flesh, — fulfilling the 
desires of the flesh, and of the mind, — it is vain for him to pro- 
fess, or to confide in, a supposed deliverance from the con- 



136 THE LAW, THE CHRISTIAN'S [lect. ix. 

demnation of the law, or an interest, in the dominion and 
righteousness of the Lord Jesus Christ. Conformity to Christ 
is the only proof of the dwelling, or of the operations, of the 
Spirit of Christ in the heart. Every thing is uncertain, as an 
evidence of grace, but the love which fulfils the law. They 
that are Christ's, have crucified the flesh, with the affec- 
tions and lusts. Against such there is no law. Being bought 
with a price, — redeemed by the precious blood of Christ, a 
lamb without blemish, and without spot, they are delivered 
from the law in all its penalties, and are thus enabled, in a 
new and holy obedience taGod, to be under the law to Christ. 
From them, this new obedience is required, as the evidence 
of their character, and of the truth of their profession, and 
the law as the rule of their life is adopted and confirmed. 

VI. Our Blessed Lord has displayed the importance of the 
divine law as a rule of life for his disciples, in the explana- 
tion and summary which he has given of its precepts. He 
came, not to destroy the authority and constraint of the law, 
but to fulfil its requisitions, and to magnify and honour its 
holiness, and to confirm the obligation of its precepts. He 
declares the existence and operation of this rule of life to be 
more permanent than the heavens and the earth. He illus- 
trated the perfectness, and spirituality, of its character and 
commands. He shewed that their influence extended even 
to the desires and thoughts of the heart. He renounced en- 
tirely, the limitations which men were disposed to afiix tO' 
these precepts, in the mere outward and apparent conduct of 
the life. He taught that no character was desirable, or to be 
approved in man, but that which is conformed in sincerity and 
holiness to the will of God, who searches the hearts; and that 
no apparent character can be of any avail, while the spirit 
and life of true obedience within, are wanting. Thus the Sa- 
viour extended and explained the precepts of the law, adopt* 
ing it, not in the letter only, but in the spirit, as the tule 



LECT. ix] RULE OF LIFE. 137 

by which his disciples were to be governed, as the established 
standard of personal character in the church which he was to 
gather upon the earth. When he was asked to decide the 
controversy among- the Jews, which was the chief of the 
divine commandments, he selected the two precepts which 
required universal love, — precepts which must govern as long 
as there are intelligent beings to love or to be loved ; as the 
precepts which furnish a compendium of the whole law, and 
a key to its adequate and proper interpretation. He thus dis- 
played and exalted it, as a rule of life for his people, and en- 
forced and illustrated it as the standard of government, for 
all who should embrace his Gospel and profess to follow 
him. The Saviour requires perfect, spiritual holiness in all 
who profess his name, to be attained by the transforming 
power of his own divine Spirit. And thougii they may come 
far short of this in fact, yet their efforts are to be still directed 
to this attainment; they are to acknowledge and feel their 
unvvorthiness and guilt in every failure in it ; and to throw 
themselves humbly upon him for pardon and acceptance, be- 
cause they can have no merit of their own. But though our 
highest efforts and best attainments are feeble and worthless, 
and we are in no degree to look to our own obedience as a 
foundation for hope, we can never be allowed to set before 
ourselves, a lower standard and purpose, than perfect holiness 
of character, in a perfect obedience of the law, as our rule of 
life. We are always to seek, to have every thought of our 
hearts, brought into captivity to the obedience of Christ ; and 
to exercise unceasing vigilance and labour that we may be 
presented before God, perfect in Christ Jesus, not only in the 
full justification of our persons in his righteousness, but in the 
perfect conformity of our lives to his example. For this end, 
we are under the law to Christ, and by its standard, we are 
created anew, through the power of the Holy Spirit, in works 



138 THE LAW, THE CHRISTIAN'S [lect. ix. 

of holiness, which God hath before ordained, that we should 
walk in them. 

VII. These views display the importance and influence of 
the law as a rule of life. It is set up, as an eternally unal- 
terable standard. We are redeemed by the Son of God, and 
have been delivered from its condemnation, that we may walk 
according to its precepts in newness of life. Our conformity 
to it, is promised us in the Scriptures, as one of the blessings 
and privileges of the new covenant, and is made the charac- 
teristic of our union with Christ; and for this end the Saviour 
has illustrated and explained the commands which it imposes. 
This aspect of the divine law is most important. And though 
we are set free from its condemnation forever, by the perfect 
obedience, and the atoning death of our Lord Jesus Christ, 
we are still under the government of its precepts, as admin- 
istered and enforced by Christ our Lord forever; and not one 
jot or tittle of it can be allowed to pass till all be fulfilled. 

Let me urge you, not to lower these demands of the law 
in any aspect of its operation, in your views of its claims. 
As a covenant and dispensation, it cannot recede from one of 
its just and righteous demands. They have been perfectly 
fulfilled in the work of our Lord Jesus Christ. As a rule for 
personal character in man, — its requsitions are of equal force 
and permanence. It enjoins upon us, to attain a love for God 
with all our heart and strength — and to love all others as our- 
selves. Do not propose to yourselves, any lower standard 
than this, to govern you in your daily walk in life. Be not 
satisfied with the standard and judgment of the world around 
you. Be not contented with the performance of a mere round 
of outward duties, — or a few kind and beneficent acts. We 
are to die altogether unto sin,— and to live unto righteousness, 
with our whole heart and spirit. We are to make it our ob- 
ject, to have the whole body of sin within us, subdued and 



LECT. IX.] RULE OF LIFE. 139 

mortified ; to delight ourselves in the law of God in the spirit 
of our minds,— and to perfect holiness in his fear. While the 
precepts of the law are our rule,— the life of Christ who hath 
fulfilled them is our example. We are to walk as he walk- 
ed ; to purify ourselves as he was pure ; to be as he was in 
the world. Nothing must satisfy our desires and determina- 
tions, short of absolute perfection of character; longing and 
labouring ever, to be holy as God is holy, and perfect as our 
Father in heaven is perfect. 

O, let us, then, be willing servants, and cheerful subjects of 
these divine precepts, and this perfect government ! Consid- 
er the obedience which God requires of you, perfect freedom, 
and run the way of his commandments with enlarged and 
thankful hearts. When this spirit is in the heart, there is 
liberty and comfort, — and the commandments of God are not 
grievous. Let me beseech you then, to give yourselves up 
unreservedly unto God. While we profess the system of truth 
which has been here laid down, they who do not enter into, or 
adopt our views, will judge of them, and of us, by the manifest 
holiness of our own characters and lives. They must see in us, 
what the real tendency of the truth of Scripture is. The honour 
of God and of his Gospel depends much upon the character of 
professing Christians. And I desire that you who profess 
yourselves to belong to Christ, may be wanting in nothing. 
Strive to walk worthy of your high vocation in every duty. 
By abounding in every virtue, and every praise, make it evi- 
dent, that you have no wish, to sin because grace abounds, — 
but are cheerfully and wholly under the law to Christ. In 
this way, are we to put to silence the ignorance of foolish 
men, to prove ourselves indeed the disciples of Christ, and 
to be made effectual instruments of doing good to others. Let 
us press forward unceasingly to attain the measure of the 
stature of perfect men in Christ Jesus,— and thus labour to 
honour him, who hath bought us for his glory, in our bodies 
and spirits which are his. 



140 WORTH OF MAN'S OBEDIENCE [lect. x. 
LECTURE X, 

THE WORTH OF MAn's OBEDIENCE TO THE LAW. 

Blessed are they who do his commandments, that they may have a 
right to the tree of life, and may enter in through the gates into the 
city.— Revelations, xxii. 14. 

The salvation which the Gospel offers to man is entirely 
free. It is a fundamental principle in it, that it is not of 
works, lest any man should boast. God hath saved us, not by 
works of righteousness which we have done, but according to 
his mercy. Yet the assurance is uttered with equal solemni- 
ty and precision, without holiness, no man shall see the Lord. 
It becomes therefore a most important topic for us to consider, 
what is the worth of man's obedience? What effect has it 
upon his salvation? Under what aspect is this obedience re- 
quired of him? Salvation from sin, — offering everlasting life, 
and happiness in that life, — is the great promise of the Gospel, 
and the object to which the Gospel leads our desires and exer- 
tions. To attain this blessing, it urges us to forget the things 
which are behind; to count all other things as loss; to look 
not at the things which are seen, and are temporal. But 
while it offers this salvation freely, through the grace of God, 
it opens but one path to its attainment, — one highway, which 
is called the way of holiness. This is presented to us in our 
text. They who do the commandments of God, have a right 
to the tree of life, and may enter in through the gates into the 
city. 

The everlasting portion of the people of God, which we 
are thus to seek, is presented to us here, as a dwelling in a 



LECT. X.] TO THE LAW. 141 

city, offering the idea of security to the redeemed soul, — and 
as partaking of the tree of life, presenting the image of per- 
fect satisfaction and enjoyment. They who are walking in 
the way which leads to this security and enjoyment, — and are 
preparing on the earth, to become partakers of this inheritance 
of the saints in light, — are those who are doing the command- 
ments of God, — to whom his holy law is a rule of life, — and 
who are renewed in holiness according to its precepts, after 
the image and example of Christ. While this text sets before 
us, the two points, of the end of glory which is to be attained, 
and the way of holiness through which it is to be attained,— 
it presents as the general subject of this discourse, the worth 
and injluence of man's personal obedience to the divine 
law. 

I. The great end and result to which the Christian's life 
on earth is to lead, is the everlasting security and happiness 
of heaven, — an abode in the city of God, — and an eternal 
nourishment from the tree of life. 

1. The blessedness of the saints is a glorious and everlast- 
ing abode; a dwelling place for the whole assembly and 
Church of the first born, whose names are written in heaven. 
The Lord Jesus calls it his "Father's house." One Apostle 
describes it as a "city which hath foundations," — "a continu- 
ing city," — "whose builder and maker is God;" — "the Jeru- 
salem which is above;" and another calls it, " the new Jeru- 
salem which descendeth from God out of heaven." The latter 
writer dwells at length on the circumstances and appearance 
of this heavenly city ; — he describes its walls and gates, and 
inhabitants, in expressions which are adapted to fill the Chris- 
tian mind with the most elevated and glorious conceptions;— 
all combining the two themes of amazing splendour, and im- 
maculate purity. The main idea suggested by this figurative 
description of the portion of the saints, is perfect and everlast- 



142 WORTH OF MAN'S OBEDIENCE [lect. x. 

ing security. Within walls and bulwarks of salvation, the 
redeemed soul is defended forever; and by an entrance through 
the gates which are opened to him, he receives a just and 
regular admittance to this defence. He has now, as the gift 
of grace, a kingdom which cannot be removed. He was once 
wandering abroad, as a guilty and condemned rebel. He 
fled from the avenger of blood, under a consciousness that he 
deserved to die. The violated law uttered forth its denuncia- 
tions against him, and the offended justice of the law-giver 
demanded the punishment of his sin. The plain in which he 
was pursued, furnished him no shelter. His own strength 
supplied him no means of defence. Wearied, desponding, 
and condemned, he was ready to perish in his guilt, when the 
glad tidings of the Gospel directed him to a city of refuge, — 
and urged him to run thither, and be safe. Throui^h the door 
which was opened, in the offered obedience and death of the 
Lord Jesus, whose invitations he accepted, and to whom he 
came for life, he sought and gained a blessed and eternal abode 
in this dwelling place of peace. Here there was no more con- 
demnation for him; — but pardoned, justified, and at peace with 
God, he found hope as an anchor to his soul, both sure and 
steadfast. The law condemned him, — but the Gospel met its 
condemnation, — and opened to him, a city of defence. But 
again, he was a pilgrim follower of Jesus, amidst the circum- 
stances of earth, — though a partaker of the security of heaven. 
He was contending with manifold difficulties and trials, — en- 
compassed with enemies, — laden with sorrows, — pressing for- 
ward often through deep waters; — but keeping his hope stead- 
fast unto the end, — and becoming purified by his trials, he has 
found at last an everlasting abode, in the city of his God, — 
secured from every enemy, and delivered from all anguish 
forever. This is the security in which his soul is now kept. 
He can go no more out. He abides in strength and peace 



xiCT. X.] TO THE LAW. 143 

forever. He has, under the vast and secure provisions of the 
Gospel, — an unshaken defence; and has entered into a dwel- 
ling place of everlasting righteousness and peace. 

2. But his salvation is more than security, it is the enjoy- 
ment of everlasting bliss. It is, to have a right to, or power 
over the tree of life, — to partake of its fruits, and to be 
nourished by it forever. The tree of life, bearing twelve 
manner of fruits, and yielding her fruit every month, which 
was growing upon the bank of the river of the water of life, as 
seen in the vision of St. John, and which is especially an em- 
blem of the Saviour himself, must be received generally, as 
also the emblem of everlasting and abundant enjoyment. It 
exhibits the provisions with which the Lamb who dwells in 
the midst of the throne, feeds his saints forever. The salva- 
tion which they have received, is in this relation, exhibited, 
as a power over the tree of life,— a proper and certain title to 
everlasting joy. Such honour have all his saints. What a 
contrast is their condition, to that of a sinner under condem- 
nation, with no prospect but death, — with no source of comfort 
or peace in himself, — and perishing in his want and wretched- 
ness, without the power of self-restoration ! In their condi- 
tion, under the vast provisions of grace, which are offered in 
the Gospel, there is a supply for every want. They are at 
unity with God. Their fellowship is with the Father, through 
the Son, — by the Spirit. They have peace, passing under- 
standing. They have joy, unspeakable and full of glory. 
They are crowned with life eternal, — and can never perish. 
Are they amidst the vain and fading gratifications of the 
earth] They are fed with God's hidden manna, — the bread 
which cometh down from heaven. Are they beyond the reach 
of earth? They dwell under the same tree of life, — and feed 
upon its fruit forever. All the power and love of God, are 
united and exerted, to increase and perpetuate their bliss. 



144 WORTH OF MAN'S OBEDIENCE [lect. x. 

And in the presence of God, Ihey are possessors of joys, which' 
it hath not entered into the heart of man to conceive. 

To this end and result of the Christian's course, in perfect 
and unutterable glory, the present text directs our notice. It 
pronounces the blessedness, — of those who have attained it; — 
and of those who are in the path which leads to it. This 
path, it declares to be, the way of holy obedience to the com- 
mandments of God. 

II. "Blessed are they who do his commandments, — for they 
have a right to the tree of life, and may enter in through the 
gates, into the city." The commandments of God are espe- 
cially the two chief precepts, of supreme love to God, and uni- 
versal benevolence to men, — which are declared to be the fun- 
damental principles upon which the whole law is suspended, 
and an obedience to which, is the fulfilling of the law. By 
an obedience to these precepts, man becomes prepared for the 
security and bliss of heaven, and evidences his right, to par- 
take of the privileges which are there so freely and bounti- 
fully secured to him. To the unconverted man, the law is 
made, in its convincing and guiding power, a schoolmaster, 
to lead him unto Christ, — that he may be justified by faith. 
To the converted and renewed man, — already justified and 
made secure through grace, — the law in its governing power 
as his rule of life, is made the instrument of the Holy Spirit, 
to sanctify and renew him day by day, after a pattern of per- 
fect holiness, — and to render him meet to become a partaker 
of the saints' inheritance. Perfect obedience to its commands, 
in universal holiness of character, founded upon a spirit of 
sincere and fervent love to God, is at once required of him, 
and conferred upon him, under the Gospel. In this way, he 
aims to walk, in the love of God, and in the comfort of the 
Holy Ghost. Thus he proves his partnership with Christ,— 
and the sufficiency of the hope which sustains him in his 



tECT. xO TO THE LAW. 145 

service. The text makes a right to life eternal, to be in some 
sense dependant upon man's obedience of the divine command- 
ments. And it authorizes and requires us to say, that they 
only who do the commandments of God, — have a right to the 
promises which he has made. This constitutes ihe impor- 
tance and worth of man's own obedience to the law of God, 
under the dispensation of the Gospel. This is the point, we 
have now to consider. And it is a point of vast importance, 
a clear intelligence of which is indispensable. 

1. The obedience to the divine commandments, to the law 
as a rule of life, which the Gospel requires of man, is a per- 
fect obedience. It offers salvation and life eternal to man, in 
no other way, than the way of perfect obedience to the com- 
mandments of God. It exhorts us to become perfect, — and it 
desires to present us to God in Christ Jesus, perfect in holi- 
ness. If the Gospel requires perfect obedience of man, in or- 
der to his salvation,— it may be asked, what advantage does 
it give over the law, which required no more? To answer 
this, — the distinction must be considered, between the ideas 
of perfection in these two dispensations, which is very mani- 
fest, and easily explained. 

The law demanded for man's justification, an obedience per- 
fect in degree,- — not deficient in a single particular, — not 
defective in any point. This is the obedience which holy an- 
gels render to the commands of God. But the original cor- 
ruption of fallen beings vitiated such an obedience, at the very 
outset. The attempt in man to work out such an obedience, 
would be like building an house upon the quicksand, into the 
fathomless depths of which, every stone would sink, as soon 
as it was laid- This rendered it impossible, that man should 
be justified by his own works under the law, — because though 
he should obey every commandment, — his obedience was still 
defective in every act. But this was the obedience which the 
Lord Jesus, the great surety for sinful men, rendered for them, 

N 



146 WORTH OF MAN'S OBEDIENCE [lect. x. 

— by which he entirely fulfilled the demands of the law, and 
brought in a perfect righteousness for man's justification be- 
fore God. 

Jesus has released us from the condemnation and bondage 
of the law, — but he demands of us, a perfect obedience under 
the Gospel also. I say, he demands it, — for being justified 
from the law by him, we are no longer under its dominion, 
but under grace, — " under the law to Christ," — or under 
Christ's law. The law has no demands upon us, — but he has. 
But the perfect obedience which he requires, is a perfection 
of motive and principle, — and not a perfection of degree. It 
is an unity of purpose, which has respect unto all the com- 
mandments, and aims to glorify Jesus in all, by full and uni- 
form obedience,— though there is a necessary weakness and 
infirmity, marking the obedience of every command, — and 
making every act of obedience actually defective in its char- 
acter before God. This perfection is a sincere and cordial de- 
votion of the powers and affections of the whole man, to an 
unceasing obedience of every commandment of God, who hath 
redeemed him from bondage, that he should be holy and with- 
out blame before him in love. The obedience which is thus 
offered and accepted under the Gospel, is perfect, — it is like 
a vase of porcelain which is whole, without a crack, and 
therefore is called a perfect vase, though small in size, and in- 
considerable in value and workmanship. While the obedience 
which is required in the law, is like a vessel, in itself of the 
highest possible worth, and therefore perfect, because no 
power could improve its beauty, or enhance its value. Le- 
gal perfection is thus a perfection of degree. It cannot 
be increased, because it is already a perfect conformity to 
every precept, — and there is no deficiency. Evangelical 
perfection, is a perfection of particulars, a wholeness and uni- 
ty of motive and system, in which, like the body of an infant 
child, there is every member and part, though all are dirainu- 



tECT. X.] TO THE LAW. 147 

live and weak. It regards all precepts, — it allows a trans- 
gression of none; but in its obedience, it is growing more ex- 
cellent and strong from day to day. 

Such an obedience to divine commandments, the Gospel re- 
quires of every believer; having regard to every precept, and 
aiming and striving constantly, for supreme perfection of de- 
gree in each. It is an obedience which does not willingly 
omit a single command, — or pass over a single duty. It is 
governed by the single purpose of obeying and honouring one 
Master, and from love to him followmg every commandment 
with an enlarged heart. This is a perfect, whole, unbroken 
obedience, though weak and imperfect in the degree to which 
it is carried on the earth. It is the work of God's perfect 
Spirit writing a perfect law upon the heart of a fallible and 
imperfect being, — and forming him under this renewing in- 
fluence, after the image of God in holiness of character and 
spirit. It constitutes that holiness of Christian character, 
without which no man shall see the Lord. This is the way, 
to which our text directs, — as the one, though which we are 
to attain a power over the tree of life, — and a right to enter 
through the gates into the city. Whosoever climbs up any 
other way, and attempts to separate the conformity of the soul 
to Christ, from the fellowship of the soul with Christ, — the 
reward of glory, from the walk in holiness through grace, — 
the same is a thief and a robber. 

2. But a consideration of the worth of man's obedience to 
the divine commandments, requires us to understand the char- 
acter, under which this obedience is demanded, — and the ef- 
fect which it is to produce upon our eternal condition. 

I. It is not the meritorious cause of our salvation, — ^or the 
thing for which God saves us, in any degree. We are saved 
by grace, and not of ourselves. No obedience could have the 
effect of meriting life,— but that spotless obedience which the 
law requires. The only merit which has deserved and claim- 



U8 WORTH OF MAN'S OBEDIENCE [xect. x. 

ed salvation for us, or can do it, is that obedience of the Lord 
Jesus, which has actually fulfilled the law, — and which is of- 
fered to us, as a free gift of the ^race of God, when we are 
perishing under the condemnation of sin, — and because we are 
thus perishing. All that God respects in us, in the bestowal 
of this salvation, is our need and misery, — when we were 
without strength, Christ died for the ungodly. Thi& obedi- 
ence unto death, obtained for us, a right to the tree of life, 
and of entrance into the city of God. By this, Jesus has be- 
come the author of eternal salvation, to all who obey him. 
Our own obedience to the commands of God our Saviour, 
is not therefore the consideration, for which God bestows 
upon us eternal life,or gives us a right to the security and 
enjoyment of his people. 

2. But though not the meritorious cause of our salvation, 
it is the indispensable antecedent and preparation for its 
completion in eternal glory. And it is thus required of u^. 
This renewal of our nature in the character of heaven, and 
the likeness of God, — is the method of our preparation for 
the enjoyment of the presence of God in heaven, — ^just as 
an adequate education in the business of this world, is the 
method of preparation, and the indispensable antecedent, for 
an engagement in the actual duties of this business, when 
called to their performance. The business of heaven is un- 
qualified and everlasting submission to the will of God. For 
this, the increasing holiness of the Christian on the earth, 
educates and prepares him more and more. They who have 
lived and who die unto the Lord, rest in the hour of their 
death, from their earthly labours ; — but their works follow 
them, not only as the evidence of their character, — but as the 
commencement of that life of perfect obedience to God, and 
cordial delight in his presence and government, in which they 
are to be occupied forever. Jesus is the way that leadeth 
vinto life» — and the holiness of his servants is their walking 



LECT.x.] TO THE LAW. 149 

in this way of divine provision. There is no other method in 
which we may be prepared for glory. He who would delight 
himself in the eternal contemplation of the majesty and glory 
of God, — must not become habituated here, to love darkness 
rather than light, or to indulge in works that are evil. Our 
doing the commandments of God, is a travelling onward to 
his rest; — a walking in the way of life. And the worth 
and influence of this obedience, is displayed in the fact, that 
it is of necessity, in the nature of the case, — the indispensa- 
ble preparative and antecedent, to the glory which this rest 
proposes. 

3. Obedience to the commandments of God is required of 
us under the Gospel, as a debt of gratitude to Christ, and an 
evidence of our love for him. This is the motive to Chris- 
tian obedience, which Jesus offers us, when he says, " if ye 
love me, keep my commandments." True love to Christ will 
constrain us to live, not unto ourselves, but for him who died 
for us, and rose again, that he might bring us unto God. We 
have been bought by him with a price, that we may glorify 
him in our bodies and our spirits, which are his. He enjoins 
it upon us, as the argument and evidence of friendship to 
him, that we follow him in a life of holiness, — and endeavour 
to walk in his steps. He would bind us here, by those cords 
of love which shall hold us throughout eternity. He would 
deal with us, not as vassals and servants whom he can govern 
as he pleases, and order according to his will, — but as the 
chosen companions and friends, in whom he will delight for- 
ever, and whose hearts he would now attach to that holiness 
and purity, in which he desires them eternally to shine to his 
honour. Our conformity to him, and imitation of his life, is 
the evidence which he asks of our gratitude for his mercy, 
and our love for his character. If we have been made par- 
takers of his redemption, and are one with him, in the bonds 
of an everlasting covenant, — thus, the necessary and constant 



150 WORTH OF MAN'S OBEDIENCE [lect.x. 

gratitude of our hearts will display itself. It will be the pur- 
pose of our grateful minds, to walk in ways of holiness be- 
fore him. And the importance of this gratitude for God's 
unspeakable gift, indicates the worth and influence of the 
obedience to the divine commandments, which is required of 
us, under tlie Gospel. 

4. Our obedience to the divine commandments is required 
as the evidence of our Christian character— and of our title 
to the inheritance of the people of God. Multitudes may say, 
" Lord, Lord, open to us, we have prophesied in thy name, 
and eaten and drank in thy presence, and thou hast taught 
in our streets," — to whom the reply must be, " not every one 
that saith unto me, Lord, Lord, shall enter into the kingdom 
of heaven, — but he that doeth the will of my Father who is 
in heaven." The title to reward, — to life eternal, — is the 
perfect obedience of the Lord Jesus. " He that hath the 
Son, hath life." But the evidence that this title has been con- 
ferred upon us, — and that this perfect obedience is made ours 
through grace, — is in the renewing power of the Holy Spirit, 
by which we are sealed unto the day of redemption. By no 
other testimony can our title be established. Vain is any as- 
sertion of our right to the tree of life, or claim of an entrance 
into the City of God, while there is an absence of this on© 
evidence by which the people of God are known. " He that 
saith he abideth in him, ought himself also, so to walk, even 
as he walked." "In this the children of God are manifested, 
and the children of the devil, whosoever doeth not righteous- 
ness, is not of God, neither he that loveth not his brother." 
By faith which accepts and rests upon Jesus as our righteous- 
ness and redemption, we are justified, and made the heirs of 
glory. But no man can give an evidence of the possession of 
the faith which justifies, — in whom there is not an obedience 
in holiness, a working by love, and a victory over the world. 
An unholy follower of Jesus is a manifest contradiction. As. 



LECT.x.] TO THE LAW. 151 

animal life cannot be indicated, but by the active functions of 
such a life, — no more can the new, spiritual life of a Chris- 
tion be indicated, but by the fulfilment of the powers and 
tendencies of such a life, — in the way of holy obedience to 
God. And the worth of this evidence of our interest and 
union with Christ, indicates the worth of our obedience to the 
divine commandments. 

5. Our obedience to the divine law, is necessary, to bring 
assurance of salvation to our own hearts. There is no pos- 
sible method by which a man indulging in voluntary sin, can 
be justly assured of the safety of his own soul. To suppose 
it possible, — is to suppose his obtaining assurance of that which 
has no existence. There is no peace to the wicked, saith the 
Lord. Though man's obedience is not the foundation of his 
hope, — yet his hope is co-ordinate with his obedience. And 
there can be no hope for a disobedient man. If you can sup- 
pose a child of God, to turn aside from following after holi- 
ness, — to enter, in^a voluntary choice, upon the path of dis- 
obedience, we must affirm that man to be upon the broad road 
which leadeth to destruction. All his righteousness shall not 
be mentioned in the day of his transgression ;— for his ini- 
quity that he hath committed, he shall die. And unless he be 
converted from his sin, and renewed unto holiness, in the 
whole character of his soul, he shall be lost forever. For 
such a man to retain a fancied security, is to be given over 
to believe a lie. The work of the Spirit upon the heart, is the 
evidence of man's interest in the promises of the Saviour, — 
and of necessity, the measure of his own assurance of hope. 
The worth of his obedience, which the Spirit thus produces 
in him, — is measured therefore by the worth of the assurance 
of hope, of which it is the evidence and proof. "Hereby 
know we that he abideth in us, by the Spirit which he hath 
given to us." 

6. Our obedience to the divine commandments is necessary, 



152 WORTH OF MAN'S OBEDIENCE [lect.x. 

because this is the absolute command of God. " This is the 
will of God, even your sanctification." He has absolutely 
connected man's obedience with man's security; and they 
cannot be put asunder. He requires us to glorify him, in the 
good works, which he hath before ordained that we should 
walk in them. All that he has desired or revealed, enjoined 
upon others, or done himself, — is that he might make rebel- 
lious and unholy beings, once more perfect in holiness after 
his own image. For this his love has laboured. For this his 
grace has been exerted and displayed. For this, his power 
has been manifested. To this end, the command which can- 
not be turned aside is directed, — that they which believe be 
careful to maintain good works. In addition therefore to all 
the influence, which the renewed obedience of man might 
have in itself, upon his hopes and prospects, — there is this ap- 
pointment of divine authority. The way of holiness is made 
by the will of God, the way to glory. And the worth and 
influence of man's obedience under the Gospel, is displayed in 
the fact, that this is the offering which God requires, — and 
which alone he will accept from man. 

We have in these points, the effect of man's obedience to 
God, upon his eternal condition, clearly set before us. The 
text declares that they who do his commandments have a 
right to the tree of life, and to an entrance through the gates 
into the city. And they are blessed and happy because they 
are in the possession of this right. It is not that their right is 
founded upon this obedience. But this obedience is the evi- 
dence of their character, the mark of their condition, the 
proof that they have received such privileges, as the unspeak- 
able gift of God ! Were they destitute of this obedience, they 
could give no evidence of their partnership with Christ, in 
the privileges of his kingdom. And its worth is manifested 
in the fact that it is indispensable for the security of their 
souls, — and to their possession of life eternal. 



LECT.x.] TO THE LAW. 153 

III. Here then we see who are the real candidates for the 
glory and bliss of the kingdom of God. They are those who 
are growing in spiritual holiness, who are maturing in deep 
and humble piety, and acquiring daily, more of the blessed 
and lovely spirit of the Redeemer of men. They have been 
delivered from the condemnation of the law, and from the 
punishment due to sin, but the law as their rule of life has 
been written upon their hearts; and in conformity to it, they 
are bringing forth the fruits of the Spirit, and have crucified 
the flesh with its unholy affections and lusts. Our confidence 
in hope, and our peace in believing, will always rise or fall 
with the actual conformity of our character to the will of 
Christ, and our watchfulness and devotion to the attainment 
of this conformity to Christ. We are to grow in grace, if we 
would abound in consolation and hope. To be with Christ, 
and to awake up after his likeness, we must here acquire an 
entire self-renunciation, and a simple union of ourselves with 
him. While we thus press forward in the path of obedience, 
though our infirmities and imperfections are many, — yet being 
of one mind, and desiring only to become like him whom we 
love and follow, we are preparing to enter through the gate 
into the city. The Saviour will pass by our infirmities, and 
heal our backslidings, — will look to the motive and purpose 
by which we have been guided, and not to the imperfections 
which have marked the accomplishment of them. He will 
accept us according to that which we have, — while all that 
we had, has been cheerfully given up for him,— and will bid us 
to come as the blessed of his Father, to receive the kingdom 
prepared for us, from the foundation of the world. 

But sad is the condition of those who cherish a spirit of re- 
bellion and disobedience against God. While the renewed 
and humble Christian enters through the gates into the city, 
the door is shut against them. Cast out from the protection 
and comfort which that city gives, — their lot is with odious 



154 WORTH OF MAN'S OBEDIENCE [lect. x. 

and abominable beings, and whatsoever loveth, or maketh a 
lie. God will look upon them then, with no compassionate 
tenderness. Like reprobate silver rejected from the refiner's 
vessel, — like tares bound in bundles for the fire, — they are 
finally cast away, with no eye to pity them, and with no arm 
to save. The wages of sin is death, — and they who have sold 
themselves to be the servants of sin on earth, must receive 
their hire, though they groan under it, throughout eternity. 
They have passed their earthly life in enmity to God. They 
have provoked against themselves, the vengeance of the Most 
High. They have rejected the holy precepts of the law as 
their rule of life, — they have refused the freedom from the 
law which the Saviour offered, — and they remain under the 
fiery condemnation of the law, unpardoned and in everlasting 
despair. 

O, what can there be in the temporary pleasures of trans- 
gression, to compensate the sinner for such a result of his 
guilty and wasted life! How strange is it, that he should be 
deluded with the hope of security in sin, when God hath de- 
clared, that iniquity has no lurking place in which it can be 
hidden, — that though he could dig into hell, — or climb up into 
heaven, — he should not escape; — and neither the top of Car- 
mel, nor the bottom of the sea, shall afford a shelter for his 
soul. The only path to safety, is in the return of your hearts 
to God, in a new and holy life, in obedience to his will, — and 
in conformity to his law ; and you are blessed and happy, 
when God has convinced you of your sin, — and brought you 
back, in the desire, and determination to serve him in newness 
of life. To this, are we to urge you, in all the invitations and 
admonitions of the Gospel, — beseeching you to be reconciled 
to God, and through his blessed Spirit, to walk before him in 
newness of life, according to his will. 



LECT.xi.] TO THE LAW. 155 



LECTURE XI. 



THE SALVATION OP THE GOSPEL CONFIRMING MAN S OBEDIENCE 
TO THE LAW. 

Do we then make void the law through faiih ? God forbid ! yea we 
establish the law. — Romans, iii. 31, 

** tjTREAT boldness of expression, and remarkable unity of pur- 
pose, characterize the writings of St. Paul. With great bold- 
ness, he proclaims always, the doctrine of an entirely free re- 
demption for man, in the obedience and death of the Son of 
God. He consults with no narrow opposing prejudice. He 
overturns all the plans of man's native pride and self-right- 
eousness. He exhibits the invitations and promises of the 
Gospel, as all freely offered, to all the children of wrath, by 
the same Lord over all, who is rich in mercy unto all who 
call upon him. He allows nothing to the power or works of 
unconverted man. He denies all worth in man's attempted 
obedience to the law of God. He affirms these principles of 
truth v/ith remarkable unity of purpose— every where teaching 
the very same doctrine, as God's plan of mercy and salvation, 
both for the Jews, and for the Gentiles. But such preaching 
as this, finds arrayed against itself, the strongest prejudices 
and objections of the human heart. To be justified freely 
through grace, by a mere confidence in the merit of Christ, 
without any dependance upon the works of personal obedience, 
or any regard to the excellences of man in duty, — involves an 
elevation of plan, which the blinded mind of apostate man can 
never comprehend. It was maintained against St. Paul, as it 



156 SALVATION OF THE GOSPEL , [lect» xi. 

has been ten thousand times since, that such a system de- 
stroyed all the obligations to human obedience. If man's 
personal conduct and good behaviour had no influence upon 
his acceptance with God, — all motives to obedience to the 
divine commands would be taken away from him, and the doc- 
trine of salvation by faith would entirely destroy the law. 
This was the objection to the Apostle's preaching, which was 
thought to have force in Rome. But it was in no degree 
peculiar to Rome, or to Jewish prejudice, or to Gentile pride. 
It is the language and the honest conception of blinded 
human nature. Man's slavish spirit while he is under the 
bondage of guilt, can conceive of no motive to duty but re- 
compense; — nor imagine how one who is not lashed by the re- 
straint of fear, can be expected to avoid the enticements and 
pleasures of sin. The Apostle proclaims that God has provi- 
ded a righteousness wholly distinct and separate from man's 
obedience, in which man is justified by simple faith in the 
testimony of God that offers it. The pride of man rejects this 
ojfFer; and covers up his rejection, with the plea which is urged 
in the text before us. He fancies the existence of an excel- 
lence in his own character, which the Gospel refuses to ac- 
knowledge or honour. He will not yield this imaginary 
ground, to find justification, through mere mercy to unright- 
eousness and misery, — a plan which offers the same benefit to 
the vilest of men, as to the most exemplary and pure. He 
asserts therefore that the system which proposes and requires 
this, has a demoralizing tendency,— offers a premium to 
human transgression, — and thus makes void the law of God* 
The Apostle meets this objection in our text, by affirming 
precisely its opposite, — that by faith, — by preaching faith, — 
and requiring faith, — and offering to faith, — and exercising 
faith, — we are so far from making void the law, that we thus 
confirm and establish it. The term law in this place, means 
the unalterable law of moral rectitude, — the rule of perfect 






XECT. XI.] CONFIRMING THE LAW. 157 

conformity to the pure and spotless image of God. The law 
of transitory ceremonies, and local and national restraints, 
the Gospel annuls and was intended to annul. But the law 
of perfect moral obedience, which self-righteous man affirms 
that it destroys, it confirms and establishes with new 
strength. The term faith has reference to that gracious sys- 
tem of redemption which is provided in the Gospel, the dis- 
tinguishing characteristic of which is, that all its blessings are 
freely offered to the soul that believes in Christ Jesus,-— and 
are fully bestowed upon this faith, and made secure to it. It 
is the great, and distinguishing doctrine of the Gospel, that 
guilty man is saved and accepted with God, solely for the 
obedience of an infinite Saviour in his behalf, and without any 
regard to his own want of merit in the sight of God. The 
cordial acceptance of this doctrine has the uniform efl!ect in 
the heart of the individual who receives it, and in the com- 
munity of Christians who retain it, of establishing the authori- 
ty of the law as a rule of life over the souls of men; and of 
building up men in that spiritual holiness, without which no 
man shall see the Lord. The Gospel annuls the law as a 
covenant, by proclaiming that entire fulfilment of its demands, 
which is found in the righteousness of Christ, as a substitute 
for man. It establishes the law as a rule of life, and confirms 
and enforces its obedience in the Christian's experience and 
character. This is the important truth we have now to con- 
sider. They who have renounced all hope of salvation in 
their own obedience, and have accepted a free and gracious 
salvation as offered in the Gospel, have received as a divine 
gift new principles and motives, which while they subvert no 
principle of holiness, confirm and perpetuate all the command- 
ments of God. 

The Gospel produces this effect, 

I. By furnishing to those who embrace it, and are partakers 
of its hopes,— new views of truth, in regard to the revela^ 





158 SALVATION OF THE GOSPEL [lect. xi. 

tions of God. "The natural man receiveth not the things of 
the Spirit of God, neither can he know them, because they 
are spiritually discerned." All man's real knowledge of di- 
vine things, is from the gift of the Holy Spirit. When by the 
power of this Spirit, he is convinced of his guilt under the 
law, — and guided to Christ as its fulfilment, — and persuaded 
and enabled to embrace his promises as made in the Gospel, — 
his eyes are enlightened to discern the things which God re- 
veals. 

1. He receives an entirely new view of the excellence and 
perfection of the law in itself His natural heart rebelled 
against the divine commandments, and longed for some stand- 
ard of obedience which should grant indulgence to his sinful 
infirmities; and then attribute to his imperfect and partial 
obedience, the credit of submission to the whole will of God. 
Even the letter of the divine law was far too strict for him. 
From tliepxceeding breadth and application of its spirit, he re- 
coiled with all the shuddering of conscious guilt. It seemed 
to breathe out against him nothing but threatenings and con- 
demnation. He hated the commandments of God for the very 
purity of their character. In a converted and renewed heart, 
this spirit of rebellion is entirely subdued. The spiritual mind 
has no disposition to mitigate the strictness of the divine pre- 
cepts. Although such a man sees himself to be condemned 
by every word that has proceeded out of the mouth of God, — 
shut up under sin, — and counted guilty before God,— -he still 
acknowledges with thankfulness and reverence, that the law 
is holy, just and good. Though he hopes for nothing from his 
own obedience to this lavv, he adores its perfect and heart- 
searching holiness. He imagines no relaxation in its demands 
as desirable. He does not wish to come short of its holy re- 
quisitions. He loves the very purity which shines so clearly 
in it, in the condemnation of himself. He sees how perfect, 
abiding, and eternal, is the righteousness which it demands, 



iBCT.xr.] CONFIRMING THE LAW. 159 

and which it has received for him. There is every thing at- 
tractive now, — nothing repelling, — in his views of the divine 
law, — and there are therefore new and strong inducements to 
excite and persuade him to follow after the holiness which it 
exhibits, — and to become obedient in every thing to the com- 
mands which require it. In this new perception of the excel- 
lence of the law, which he has received, the Gospel has not 
destroyed the law for him, — but comfirmed it. 

2. He has an entirely new view of his own character and 
life. By the enlightening of the Holy Spirit, he discerns the 
real state of his own heart, and the aspect which his life pre- 
sents in the sight of God. He sees himself to be carnal,— sold 
under sin. Tiie proud and self-confident spirit which used to 
say, "I am rich, and increased in goods, and have need of 
nothing," is broken down under the consciousness of deeply 
inherent guilt, and just and merited condemnation. He sees 
that he is vile, and has just reason to abhor himself, and to re- 
pent in dust and ashes. Every recollectionof his life fills him 
with shame and confusion of face. He beholds himself, and 
acknowledges himself to be, wholly lost in the condition of his 
own soul. But this painful view of his own character quickens 
and excites all his desires for holiness, and increases his 
abhorrence of transgression. Sin, which seems to him to be 
every where an evil and a bitter thing, appears far more so, 
when thus beheld in connexion with himself. With this deep 
feeling within him, it would be no gratification to him, to lower 
the standard of obedience. He longs to do the whole perfect 
will of God. He puts off the old man corrupted with deceit- 
ful lusts, in absolute disgust with its polluted character; — he 
is contented and happy, only as he can put on the new man 
renewed in holiness, after the image of him that created him. 
There is nothing in transgression which can attract him ; — 
every aspect of it is hateful, — and the more so, from his ac- 
knowledged personal interest in it. The whole effect there- 



160 SALVATION OF THE GOSPEL [lect. xi. 

fore, of this new view of himself, is to establish within his 
heart, the authority of divine commandments,— to confirm 
upon his mind the constraint of the law as a rule of life,— and 
to increase his desire for a personal conformity to the image 
of God. 

3. He has received a new and affecting view of God mani- 
fest in the flesh, reconciling the world unto himself, not im- 
puting their tresspasses unto them. In this, there is no 
countenance given to sin. The most solemn manifestion 
which could be given, of God's inflexible.justice in dealing 
with tiie sins of his creatures, is beheld in this mission and 
sacrifice of the only begotten Son for them. Surely, a world 
in flames, would not so fearfully exhibit the guilt and the cer- 
tain punishment of transgression, as did the sufferings and death 
of the Lord Jesus as a substitute and ransom for the ungodly. 
Beholding the justice' and severity of God displayed in this 
scheme of redemption for fallen man, the justified sinner feels 
his abhorrence of sin the more deeply impressed, and -his fear 
of the consequences of guilt, the more strongly excited. 
Though he may have before contemplated the mysterious 
grandeur of the Saviour's dying hours, — never until he was 
taught to feel, that this Saviour was enduring the burden and 
penalty of his sins upon the cross, did he gain the view of the 
justice and holiness of God, which is there displayed. Now 
he has a knowledge of the power of God's wrath, which is no 
where else to be obtained. Every sin seems to him, a nail 
which pierced the flesh of an incarnate God. Every suc- 
cessive consideration of the death of Jesus under this aspect, 
deepens his abhorrence of transgression. And as he looks 
upon his crucified Lord put to death, by sin, and for sin,— the 
law as his rule of life, gains new power over him, to restrain 
him, and make him holy. But he does not look upon the of- 
fering of Jesus merely as a spectacle of awakened justice 
in the punishment of sin. He contemplates it as the most 



I 



[LECT. XI. CONFIRMING THE LAW. 161 

amazing manifestation of the love of God for guilty man. 
Under this view, he loves to look upon "God's unspeakable 
gift." He beholds Jesus clothed with a vesture dipped in 
blood, treading the winepress of the fierceness and wrath of 
Almighty God, as an assurance that God so loved him, as to 
make this offering in his behalf. He rejoices in the confi- 
dence that this blood was shed for him, that he might not come 
into condemnation, but have everlasting life. His view of this 
love of God to sinners, renders still more deep, his abhorrence 
of transgression, which has made the sacrifice, which such 
love hath offered, necessary. In the same proportion in which 
the love of Clirist appears to him exalted and disinterested, 
will the exceeding sinfulness of sin become the more appa- 
rent. How then shall he continue in sin, because grace 
abounds? How shall he crucify the Son of God afresh, and 
put him to an open shame ? He has already sinned far too 
much, and he has no desire to repeat the offences against 
God, which have laid all this suffering upon his Saviour, and 
for which the time past of his life has been sufficient. This 
view which he has received of the love of God in Christ Je- 
sus, confirms the authority of the holy law upon his heart, as 
his rule of life, and makes him desire with increasing earnest- 
ness, thoroughly to obey its commandments. 

These are some of the views of truth which are given to 
the justified man, when he is delivered from the dominion and 
bondage of the law, and freely accepted and saved by grace. 
Though he is no longer under the law, — the enlightening and 
sanctifying of his mind which has been bestowed upon him, 
tends to confirm and establish the law, in its constraint upon 
him as a rule of life, in every commandment. What the law 
could not do for itself in this respect, God in sending his own 
Son, has fully accomplished. 

II. The acceptance of the free salvation which is offered 
in the Gospel, confirms and establishes the authority of the 



163 SALVATION OF THE GOSPEL [lict. xi 

law as a rule of life, and produces personal holiness in man, 
in obedience to it, by the new motives of conduct which it 
impresses upon him. These motives are the gifts of God, and 
first operate upon his mind, when from a child of wrath, he 
becomes in the conversion of his soul by the Spirit of God, a 
child of grace. A new tendency is then given to his affec- 
tions and his mind, and under its influence, he walks in new" 
ness of life, transformed ia the renewing of his mind by the 
Holy Spirit, to exhibit the good, acceptable and perfect will 
of God. 

1. He is conscious nov/ of a sincere gratitude and love to- 
wards the Lord Jesus Christ, who has redeemed him from the 
bondage of the law, and set him free from its condemnation 
forever. In him, he finds his righteousness and salvation per- 
fectly and everlastingly secured. He looks upon him.self, as 
a captive bought with a price, — an inestimable price ; — and 
the love of Christ, of which he has been made the object, so 
free, and so undeserved, constrains him, to yield himself as a 
living sacrifice, to the Lord who owns him, and keeps him m 
being for his own service and glory. If there were no, writ- 
ten law, whose precepts could be obligatory upon him, — this 
love of Christ to him, operating unceasingly to produce love 
for Christ in return, would lead him to walk in his steps, to 
imitate his example, and to adorn his holy doctrine by a holy 
character in all things. This principle of constraint, leading 
to a voluntary, cheerful dedication to the Lord, is inseparable 
from a renewed mind. Under all circumstances of life, the 
heart which loves Jesus recurs to his holy, harmless, and un- 
defiled example, for its guidance and encouragement. Though 
no eye should see him, and no law should constrain him, love 
for such a Lord would not allow the true Christian to trans- 
gress. He has been made the object of unspeakable mercy ; 
— he has been renewed in a love of holiness, — and he longs 
for a perfect likeness to Jesus, — and rejoices in the hope, that 



LECT. XI.] CONFIRMING THE LAW. 163 

when he shall see him as he is, he shall be like unto him 
forever. For him, " the grand morality, is love for Christ." 
By the power of this love the Gospel leads him on to " perfect 
holiness in the fear of God." The authority of the law, is 
thus enforced upon his mind with new constraint, — and though 
delivered from subjection to its bondage, he loves the purity 
of its precepts, and longs for perfect obedience to them. 

2. Tiiis consciousness of the exalted privileges of tvhich 
he has been made the possessor, forms another and most im- 
portant motive, to constrain him to obedience. In the ama- 
zing gifts which a free salvation brings to man, are included 
many particulars of inestimable worth. These are privileges 
which have all been freely bestowed upon him by the grace 
of God. And though they are all, particulars included in the 
one great gift of a Saviour, so that he who hath the Son, hath 
them all,-— they are notwithstanding, separate privileges, and 
operate severally to produce for him the joy and comfort 
which belong to his condition. He is a pardoned man, — 
and all his fear of the consequences of his past guilt, are 
thus, removed, through the grace of divine forgiveness. 
He is a justified man, — and he has a clear and reasonable 
hope of abiding with God, in the inheritance and kingdom 
which he hath provided for his people. He is adopted into 
the family of God, and has a filial and free spirit in approach- 
ing the throne of his Father in heaven. He is sheltered in 
the secret place of the Most High, and he abides under 
the shadow of the Almighty. His heart is sprinkled from an 
evil conscience, and he has peace with God through Jesus 
Christ. He has been begotten again, through the power of 
the Holy Ghost, — and his affections are set on things which 
are above, where Jesus sitteth on the right hand of God. He 
has the ministration and witness of the Holy Spirit, leading 
his heart to Christ, and assuring him that he is in Christ, and his 
soul pants for the purity of the Saviour to whom he is brought. 



164 SALVATION OF THE GOSPEL [lect. xi. 

These privileges are all powerful motives to obedience to God 
who hath conferred them all. Dr. Payson sums them up with 
singular eloquence, in a soliloquy of his dying hours. "What 
an assemblage of motives" said he, " to holiness, does the Gos- 
pel present! I am a Christiarf. What then] Why, I am a 
redeemed sinner, a pardoned rebel, all through grace, — and by 
the most wonderful means, which infinite wisdom could de- 
vise. I am a Christian. What then ■? Why, 1 am a temple 
of God; and surely I ought lo be pure and holy. I am a 
Christian. What then? I am a child of God, and ought to be 
filled with filial love, reverence, joy, and gratitude. I am a 
Christian. What then] Why I am a disciple of Christ, and 
must imitate him who was meek and lowly in heart, and 
pleased not himself. I am a Christian. What then? Why, 
I am an heir of heaven, and hastening on to the abodes of the 
blessed, to join the full choir of the glorified ones in singing 
the song of Moses and of the Lamb, and surely I ought to 
learn that song on earth." How can man make void the law 
by his love for sin, who is in possession of such privileges as 
these? The inconsistency is manifest and entire. There can 
be no higher influence exercised upon the heart, than that 
which comes from the consciousness of these blessings, lead- 
ing man to love the Being who hath so loved him, — and to 
follow after holiness, without which no man shall see the 
Lord. 

3. The perfect puriUj of Ids heavenly home^ the everlast- 
ing inheritance of his soul, presents another, and most effi- 
cient motive, to lead him to perfect holiness in tlie fear of 
God. The very glory of the heaven which he seeks, is the 
perfection of its holiness. The high and lofty one who inhabit- 
eth this eternity, is named holy. The innumerable beings 
who dwell around him, are all holy as he is'holy. There, 
nothing shall enter that in any wise defileth. The man who has 
been fully justified in the free salvation of the Gospel, looks 



LECT. XI.] CONFIRMING THE LAW. 165 

forward to this condition, as the perfection of his character. 
He is to be completely sanctified, and conformed entirely to 
the image of God, — that he may be an adequate and appro- 
priate partaker of this inheritance of the saints in light. He 
is made to long for purity of personal character, as he longs 
for a heavenly habitation. Though for his whole title to this 
habitation, he looks to Jesus as his righteousness, — yet in 
his ability to enjoy its blessings and glories, — and to be at 
home in his purchased inheritance, — his own purity of heart 
is indispensable. Thus only can he see God. How then can 
faith make void tlie law, when man's obedience to the law, 
is the only preparation for the inheritance which faith receives 
and expectsi The grace which has delivered him from the 
bondage and punishment of his past violations of the law, has 
set him at liberty, only that he may be enabled and induced to 
obey its precepts more perfectly in time to come. Looking 
for this blessed hope, and the glorious appearing of his God 
and Saviour Jesus Christ, — he lays aside every weight, and 
the sin which doth so easily beset him, that he may run with 
patience, to gain the joy which is before him. 

These are motives to action which the Gospel imparts to 
the Christian, — and the constraint of which it imposes upon his 
heart. Their operation is entirely new, and peculiar to the 
influence of the Gospel. By them, it excites him to obedi- 
ence, — and'confirms and establishes the authority of the law 
upon him. He is thus urged to give all diligence, in run- 
ning the path of the divine commandments, and to grow in 
grace, in conformity to the will of God. His bonds are loosed, 
that he may offer a free and acceptable service. His heart is 
enlarged, that he may walk in newness of life with the Lord 
his God. He loves holiness, because he loves God who is in- 
finitely holy. And the free salvation which he has received 
by faith, confirms and establishes the authority of the law, as 
the rule of holiness,— and the rule of life for him. 



166 SALVATION OF THE GOSPEL [lect. xi. 

IIL The free salvation of the Gospel establishes man's obe- 
dience to the law, by the new means of attaining this obe- 
dience which it 'Provides for man. In exhibiting these means 
of holiness, I need not dwell upon mere instruments, because 
in themselves they are nothing. There is one great agent, 
— living and lifegivirig agent, — whose office it is to create 
man anew in holiness,— and by whom alone, any instruments 
are made availing and useful. The gift of the Holy Spirit, 
and the work of the Holy Spirit upon man, are peculiar to 
the Gospel. It is called "the law of the Spirit of life in Christ 
Jesus," — and "the ministration of the Spirit," — because it is 
the system of grace and truth, which confers this Spirit, and 
is made effective by his power. This divine Spirit, the Gos- 
pel confers on all who receive it, — and whatever measure of 
personal holiness any man obtains, is from the gift of this 
Spirit, who divideth to every man, severally as he will. 
From him, all man's obedience to the law is derived. In his 
own nature, man has no strength to obey divine command- 
ments. His sufficiency for this end, is from immediate divine 
communication. When he is first converted from the power 
of satan unto God, — this gracious comforter begins his abode 
within him, — and inhabits him, as a temple of the Living God. 
From that hour, he operates with increasing success, in bring- 
ing down every high thought, and every imagination which 
exalteth itself against the will of God,— until the whole soul 
and spirit are brought into captivity to the obedience of Christ. 
The whole influence of this heavenly agent, is directed to the 
.ultimate point of man's entii-e obedience to God. To attain 
this, he maintains an unceasing warfare within the renewed 
soul, — contending with every lust, and overcoming the influ- 
ence of every temptation. He inspires a love for the holy 
character which the law describes, and a desire to attain it. 
He leads the servant of God to choose his testimonies as his 
heritage forever, — and to make them the very joy of his heart. 



lECT. XI.] CONFIRMING THE LAW. 167 

Having brought him to the glorious privilege of being a child 
of God, this Blessed Spirit enables him to walk worthy of his 
high vocation, and as becomes the children of the light ; 
pressing him forward to the constant improvement of his char- 
acter, and to the attainment of the prize of his high calling of 
God in Christ Jesus. To do ail this, is the covenant work of 
the Holy Spirit in the redeemed soul, writing upon it the di- 
vine law, — and cleansing it from all its corruptions and all its 
defilements. For this, he dwells abidingly in every one, who 
has been justified by grace, and made a partaker of the free 
salvation v/hich is in Christ Jesus the Lord. He becomes the 
fountain and source of holiness to man, — putting life into 
every instrument, and giving energy and power, to the ordi- 
nances which God has appointed under the Gospel. By fur- 
nishing such an agent of holiness, the Gospel surely promotes 
the holiness of those who receive it; and in his operation con- 
firms and establishes man's new obedience to the divine law. 
In these three aspects of the influence upon man, which 
the free salvation of the Gospel exerts, we see the tendency 
which it has to confirm the law. It gives to man new views 
of truth. It impresses upon him, new motives to obedience. 
It places within him new means of purity. And it thus 
brings into operation upon him, every possible inducement, to 
give obedience to the divine law, and to walk with God, in a 
consistent and uniform life of holiness. This is the operation 
of the free justification from the law, which is here provided. 
And while the deluded and laborious self-justifier attempts 
to work out a righteousness for himself, and to creep up the 
rugged path of compulsory obedience to God, the believer in 
the Gospel, saved by grace, justified freely in the righteous- 
ness of Christ, "mounts up with wings as eagles, — runs and is 
not weary, walks and is not faint," — and gives to the law, the 
very obedience, through the provisions of the Gospel, which 
the other has vainly attempted to render without them. 



168 SALVATION OF THE GOSPEL [lect.xi. 

IV. The practical influence of this subject, is very manifest 
and important. 

It adapts itself to those who have been already justified 
freely by the grace of God in Christ Jesus our Lord, and 
have found for their enjoyment, peace in him. Brethren, I 
beseech you, by the arguments which it urges, that ye re- 
ceive not the grace of God in vain. You are a spectacle tii 
angels and to men; — surrounded by a great cloud of witness- 
es, who must look to your habitual conduct, as the com- 
mentary upon your doctrine, and the evidence of the ac- 
tual influence of the holy principles which you profess. 
You are indeed, not under the law, but under grace. But 
suffer no temptation on this account, to lead you to ne- 
glect a watchful and persevering obedience of divine com- 
mands. You have already gathered fruits sufficiently bitter, 
from the things whereof ye are now ashamed. O suffer not 
the end of these things to be death, b}'^ a continuance in the 
indulgence of them still. "As he which hath called you is 
holy, so be ye holy in all manner of conversation." The char- 
acter and influence of the Gospel is made always dependant 
upon the character of those who profess it. Make this then 
an ever-present consideration. Have it as the object of your 
desire and effort, so to walk in the example of Jesus, as to 
shew forth his praise in the midst of a crooked and perverse 
generation, among whom ye shine as lights in the world. 
With no boasting spirit seeking glory for yourselves, — but 
with an humble determination to honour the Saviour's name 
and truth, — be growing in humility, meekness, and separation 
from the world; steadfast, immoveable, ever abounding in the 
work of the Lord, forasmuch as ye know that your labour is 
not in vain in the Lord. The more you dwell in love for 
Christ, a love that will lead to a keeping of his command- 
ments, — will you increase in a happy preparation for his pre- 
sence and glory foreve/. He hath granted you every privi- 



LECT.xi.] CONFIRMING THE LAW. 169 

lege to enable you, and every motive to urge you, to such 
a walk with him, as shall adorn the doctrine which you have 
received. He hath set before you, the ground to be possess- 
ed, and the duty to be finished, and looks to you, to occupy, 
and improve, until he come. Upon the influence which you 
exercise, there is much resting in the efficiency of the Gos- 
pel among men. Let a sense of your responsibility control 
you at all times, — and lead you to live as in his sight, who 
shall judge the quick and the dead at his appearing, and 
bring every secret thought into judgment, whether it be good, 
or whether it be evil. O, that you may be blameless and 
harmless as the children of God, shining as lights, in the 
world in which you dwell 

But there are those perhaps before me, who are far from 
this justified and accepted state. To them the grace of God 
has been long offered in vain. Its fruitless operation upon 
them, may have given occasion to many objections against its 
proclamation to mankind. They have caused the way of 
truth, to be evil spoken of. This is a result for which God is 
not responsible, nor the word of his truth to blame. Let them 
look to this. These solemn revelations are not at all the less the 
word of God, because they are made a savour of death unto 
death in those who perish. If among you, our Gospel be hid, 
it is to those only who arc lost, and are willing to remain 
so; in whom the God of this world hath blinded their minds, 
lest the light of the glorious Gospel of Christ should shine 
into them. You may have difficulties in your way. But they 
are not insuperable ; — nor can God be made answerable for 
them. False and unholy professors of the Gospel may be 
stumbling blocks in your path — wo unto them if they are. But 
this is no excuse for you. You are to look off from every other 
object to Jesus, the author and finisher of the faith. In his 
example, there is no rock of offence. In his precepts and 
teaching, there is no blemish upon perfect excellence. I be- 



170 SALVATION OF THE GOSPEL [lect. xi. 

seech you also, that you humbly and thankfully receive the 
grace of God, and as ye have yielded yourselves servants unto 
iniquity, — so now yield yourselves, servants of righteousness 
unto holiness. Suffer the renewing Spirit of God, to make 
you free from sin, and partakers of his holiness, in bringing 
your souls to Christ, to be made partakers of his free and full 
salvation. This is the way to life eternal ; walk ye in it, 
turning neither to the right hand, nor to the left. Glorify 
God who thus freely justifies and saves you, by a life of holy 
obedience on earth,— and when the Chief Shepherd shall ap- 
pear, you shall receive the crown of glory which fadeth not 
away. 



LECT. XII.] CONriRMING THE LAW. 171 



LECTURE XII. 

THE PERFECTION OF THE DIVINE LAW. 

The Law of the Lord is perfect.— Psalm xix. 7. 

To a sanctified mind it is a delightful privilege to contem- 
plate the divine perfections. The psalmist occupies large 
portions of his inspired compositions, in the expressions of this 
operation of his mind. In that which we are accustomed to 
call distinctively adoration, which is apparently but the mere 
telling God how glorious he is, — acknowledging his greatness, 
and ascribing to him the attributes which he is known to pos- 
sess, a very large portion of the psalms are entirely employ- 
ed ; and in none of them probably, will this subject be found 
altogether omitted. I do not speak of this, as a planned divi- 
sion of the offerings of prayer and praise, but as the sponta- 
neous expression of a mind which has been enlightened and 
renewed by the grace of God, as it is employed in a contem- 
plation of the character of God, and finds the meditation upon 
him to be sweet. Such a mind will enjoy instinctive delight 
in contemplating and commemorating the purity, and excel- 
lence, and majesty of God its exceeding joy. It will delight 
in exclaiming with Moses ; " I will publish the name of the 
Lord; ascribe ye greatnesss unto our God: he is the rock; 
his work is perfect, for all his ways are judgment ; a God of 
truth, and without iniquity, just and right is he." It will re- 
joice to say with David ; " O Lord, our Lord, how excellent 
is thy name in all the earth ;" " Great is the Lord, and greatly 



172 PERFECTION OF [lect. xii. 

to be praised." " Sing praises unto God, sing praises ; sing 
praises unto our king, sing praises." It will unite with St. 
Paul in his enraptured offering of homage ; " O, the depth of 
the riches of the wisdom and knowledge of God ! ~How un- 
searchable are his judgments, and his ways past finding out." 
It will love to use the appointed ascription of our blessed Sa- 
viour ; " Thine is the kingdom, and the power, and the glory, 
forever and ever." This is the employment of holy beings 
in a heavenly world ; and the more nearly we are brought to 
their character and their condition, shall we be the more able 
to unite in the work which constitutes the happiness of their 
state. 

It is one view of this glorious subject] and a most important 
one, which is exhibited in our present text. " The law of the 
Lord is perfect." The law of Jehovah is but a copy of him- 
self ; the revelation to his creatures of his own desire, deter- 
mination, and will. And the very state of mind which leads 
his creatures to love himself, will lead them also to love his 
law. The heart that delights in him, will be ready to say, 
also, "O, how I love thy law, it is my meditation all the day." 
The law or will of God is made known to his creatures in a 
variety of methods, and can by no means be confined, even as 
it is revealed to man, to the mere written testimony which 
God has given in the Holy Scriptures, of his commands. All 
of these methods of communication from God to man, are in 
their measure and degree, revelations of his will ; of what 
he does and designs for himself in his government of man ; or 
of what he requires man to do for him. And as each distinct 
revelation of the mind and will of God is made, and opened 
to our view, and subjected to our contemplation ; the renew- 
ed mind will delight in considering it, and feel constrained 
to say of it, as of the divine character which it represents, — 
" the law of the Lord is perfect." Tliis perfection of the 
divine law^ is the subject to which I ask your attention in the 



LECT.xii.] THE DIVINE LAW. 173 

present discourse as a fit conclusion for the series of instruc- 
tion through which we have passed. It is an eminently prac- 
tical and instructive subject ; may God enable us by his grace, 
adequately to illustrate, understand, and improve it ! We will 
consider it, 

I. In its active operation, as it is seen in the Divine Provi- 
dence. 

II. In its holy principles, as they are recorded in the sa- 
cred Scriptures. 

III. In its perfect consummation, as it is revealed, accom- 
plished and honoured, in the obedience and death of our Lord 
Jesus Christ. 

I. " The law of the Lord is perfect," as it is displayed in 
its operation, in the arrangements and system of the divine 
providence. That which we are accustomed to call the di- 
vine providence, is but the actual, practical government of 
God over his creatures. It is the administration by his own 
hand, and in his own way, according to the designs of his 
infinite love, and the dictates of his unsearchable wisdom, of 
that perfect law which he has himself established. This prac- 
tical administration of the divine government, carrying out 
in full operation, the perfect principles of equity and truth, 
is that which we generally call technically the will of God. 
" He doeth all things after the counsels of his own will." 
" Who hath resisted his will." It is this will which assigns 
to every creature, his place and his condition, in the circum- 
stances and duties of which, while he fulfils the obligations 
which are laid upon him, he is to bring the highest glory to 
God of which his nature and capacity are susceptible. It is 
this administration of the law of the Lord by his own hands, 
in the government which he has established, which constitutes 
the unvarying harmony of the heavenly world ; which there, 
in the perfection or its operation, brings honour to the great 
Ruler of all, from countless hosts of beings of immaculate 



174 PERFECTION OF [lect. xii. 

excellence^ who shine around him in all the lustre and beauty 
of pure and perfect obedience. It is this which arranges the 
almost infinite graduations of animate being; which places 
an archangel before the throne of God, — a man in all the con- 
flicts and trials of his probation on earth, and a worm to creep 
in the dust beneath ; and then makes all the works of God to 
praise him. It is this, which among men, assigns the bounds 
of their habitations and the circumstances of their condition, 
in uncounted varieties ; which measures out their cup of 
trials, or their portion of enjoyments, giving an account of 
none of his matters, and then proclaims among them all, " I 
will work, and who shall let it." It is this, which while it 
regulates the destinies of nations, and the affairs of kingdoms 
as a very little thing, marks and directs with equal precision, 
the sparrow as it falls, and watches over the young ravens 
when they cry. This is the practical exhibition to man, of 
the operation of the law of the Lord; the appointments which 
he calls " the ordinances of heaven." However various and 
incidental, its successive developments may appear to the im- 
perfect conception of man, " known unto God are all his 
works, from the foundation of the world." He pursues the 
one great plan which he has laid down ; administers the per- 
fect law which he has established ; and in the administration 
of this perfect law, reveals his own character and excellency 
in successive degrees to the mind of man. 

In this view of its operation in divine government, " the 
law of the Lord is perfect." It is the highest possible demon- 
stration of the goodness, greatness and perfections of God. 
He regards it in its various operations, looks upon its produc- 
tion of designed results, and it " seemeth good," appears 
beautiful and excellent, in his sight. He bears his own testi- 
mony to the excellence of its character, and of its operation. 
When the Scripture gives its highest account of the perfec- 
tions of the first creation, its language is, " God saw every 



LECT.xii.j THE DIVINE LAW. 175 

thing that he had made, and behold it was very good." His 
own excellence was reflected unmarred in beauty from his 
works. And when the blessed Jesus, speakino^ of the govern- 
ment of God, as exhibited in one of the ordinances of heaven, 
one of the ways of God, which is to man, the darkest and most 
unintelligible, of all the distribution of the gifts and privileges 
of grace, says, " I thank thee, O Father, Lord of heaven and 
earth, because thou hast hid these things from the wise and 
prudent, and hast revealed them unto babes ;" — it is with the 
same acknowledgment of the perfection of the appointment 
as it was viewed by a thoroughly discerning eye, — " Even so 
Father, for so it seemed good in thy sight." I need hardly 
remark, that whatever appears good, excellent, and beautiful, 
in the sight and estimation of God, must have the highest 
perfection in itself. And this is the divine description of that 
administration of the law of God, which we are accustomed 
to call his Providence. However it may appear irregular to 
man, who but blindly scans its separate parts, it is one uniform 
system of divine sovereignty and order, of which it may be 
said in perfect application of Lord Bacon's beautiful expression 
slighty varied, " it moves in charity, rests in wisdom, and turns 
upon the poles of truth." The Holy Scripture is so full of 
testimonies to this perfection of the divine law, in its practi- 
cal operation, that it would be vain to attempt to quote them. 
Of this, Moses says, " who is like unto thee, O Lord, among 
the gods? Who is like unto thee, glorious in holiness, fearful 
in praises, doing wonders." Of this Isaiah says, " I will ex- 
alt thee, I will praise thy name, for thou hast done wonderful 
things ; thy counsels of old are faithfulness and truth ;" and 
again, in reference to the voluntary employments of men in 
the common business of human life, "This also cometh forth 
from the Lord of hosts, who is wonderful in counsel, and ex-* 
cellent in working." 
. Such were the views which holy men who spake as they 



176 PERFECTION OF [lect. xii. 

were moved by the Holy Ghost, conceived of the practical 
government of God. They rejoiced in contemplating the per- 
fection of this wise and holy administration of the most High. 
They saw how holy and gracious he is in these revelations of 
himself; and they felt supremely happy in the thought, that 
he is "God over all," exercising in just and wise sovereignty, 
the indisputable right, of doing what he will with his own. 
Such will always be the language of triumphant faith upon 
this subject. It discerns perfection in all the dealings of God; 
delights to feel itself entirely in his wise and merciful hands ; 
and desires to stand complete in all the will of God. Such 
was the spirit which actuated the eminent Dr. Payson, when 
on being asked in his last sickness, " if he could see any rea- 
son, why God was afflicting him with such peculiar sorrows," 
— ansvi^ered, "No, but I am as well satisfied, as if I saw ten 
thousand; the will of God is the perfection of all reason." 
How entirely such a contemplation shuts out all murmuring 
and rebellion from the Christian's heart ! How it quells the 
dissatisfaction and repining which the trials of disappointment 
and sorrow are apt to produce ! How completely it secures 
the real and permanent happiness of the child of God ! With 
what delight, such a spirit will exclaim with David, " As for 
God, his way is perfect; the word of the Lord is tried; he is 
a buckler to all them that trust in him." Under the influence 
of this view of the divine government, this conviction of the 
perfection of the divine law, the Christian is led to rejoice, 
that he is just where he is, and what he is. The God whom 
he loves, and to whom he belongs, has placed him where it 
seems good in his sight, and he asks for no change. There 
is to his mind, instructed by God, and enlightened by the 
Spirit of God, such a perfection and excellency in the divine 
will, that he cannot imagine an improvement which could be 
made in it. He blesses God for the honour of being made a 
part of the system of his government ; of being considered at 



LECT.xii.] THE DIVINE LAW. 177 

all, in the arrangements of his wisdom and love. He does not 
therefore submit to the divine will merely, because he can- 
not resist it. He is made able to say, "I delight to do thy 
will, O God; yea thy law is within my heart." 

II. " The law of the Lord is perfect," in its principles, as 
they are recorded in the Holy Scriptures. These Scriptures 
are " given by inspiration of God." God has here displayed 
to us, with a light and clearness which none but he can give, 
the great, uniform, and holy principles, upon which he arran- 
ges his own government, and which he requires men to adopt 
as the exemplar, and standard of their's. There he has ex- 
hibited also, the important and benevolent ends, the attain- 
ment of which he designs, in the practical use of these blessed 
principles in his own administration, and the everlasting and 
glorious issues, which he would have his creatures attain, in 
acting upon the same principles, in imitation of himself. To 
whichsoever of these departments of the sacred revelations we 
look; whether we search the Scriytures, for the law by which 
God acts, or for the law, by which he requires men to be 
governed in obedience to him, our conclusion will be the same. 
The more we investigate the oracles of God for these princi- 
ples of divine excellence, the more entirely shall we be able 
to appreciate, how perfect is the law of the Lord. 

The principles of the law by which the divine government is 
regulated, are so distinct and intelligible in the Scriptures, and 
appear so beautiful and excellent to the mind which delights 
to retain God in its knowledge, that the practical operations of 
his providence, become no mystery to those who study their 
meaning in the Bible. There, God shines forth, controlling pow- 
er by wisdom, directing it in love, and maintaining its purposes, 
with unalterable faithfulness and truth. Each attribute ex- 
pands to a boundless extent, and yet each harmonizes with 
all the others, in sweet and peaceful subserviency, for the at- 
tainment of the glorious result which is proposed. All are 



178 PERFECTION OF [lect. xn. 

engaged in bringing the highest glory to the character of 
God, and supreme and universal happiness to his creation. 
All are working together, to lead up from a fallen world to 
glory, many sons of God under the Captain of their salvation; 
guiding them through ways that they know not, and by paths 
that they have not known; yet always making darkness 
light, and crooked things, strait; causing all things to work 
together for their good; making chastenings, however grievous, 
to bring forth the peaceable fruits of righteousness; and keep- 
ing them by " the power of God, through faith, unto a sal- 
vation ready to be revealed" in the fulness of its glory, when 
they have been "strengthened, settled, and stablished," ac- 
cording to the divine will; designing from them, and in them, 
to exhibit in the highest degree, the glory and majesty of 
God. Such is a revelation in the Scriptures of the principles 
upon which the divine administration of the law of God is 
founded, and by which it is controlled. No man whose heart 
is touched with a love of, rectitude and virtue, and whose 
mind is attuned to their direction, can fail to gain higher con- 
ceptions of the character of God, as he studies it in the Bible. 
Infidelity hangs, always and only, as an attendant either upon 
ignorance, or upon vice. However man may have misinter- 
preted the designs of providence in his partial vision, there 
man finds that they are arrayed upon a system of inconceiva- 
ble excellence, and that the law of the Lord which regulates 
them, is perfect. 

The holy principles by which God requires men to be gov- 
erned, are laid down in the Scriptures, with equal precision. 
There, is a whole and perfect system of human character and 
conduct; a system which human reason and conscience are 
compelled to acknowledge, displays wisdom and purity in 
their highest degree of excellence. The Lord sets out his 
own character as the example. The fundamental princi- 
ple and precept for men, is, "Be ye imitators, of God 



LECT.xii.] THE DIVINE LAW. 179 

as dear children ;"—" Be ye perfect, as your Father in 
heaven is perfect ;" " Be ye holy, for God is holy." This is 
the great standard of character which shines in the Bible, 
as the noonday sun in the firmament, majestic, distinct, 
supreme, beyond all room for mistake. In the setting up of 
this perfect standard, God proclaims what he wishes man to 
be. But that man may have no difficulty in understanding 
this great demand, he has laid ilout, divided into the simplest 
and clearest rules, each taking some one of these divine 
principles, as the substance of a distinct command, and spread- 
ing it out before the view of man, in terms which cannot be 
misapprehended by him. These rules of conduct which God 
has given we are accustomed more particularly to call the 
divine law. They are scattered throughout the Scriptures in 
distinct precepts. They are exhibited in practical instances 
of the obedience and disobedience of particular men. They 
are illustrated, explained and enforced, in a vast variety of 
method and instruction. But they all resolve themselves into 
the principles by which God would have man to be governed; 
which are none other, than the principles, by which in their 
perfection, he is governed himself. This is the law of the 
Lord, as it is recorded in the Scriptures. And how unspeaka- 
bly perfect is it as a system of control ! With what unrivalled 
excellence, does this standard, thus drawn out into its beauti- 
ful and harmonious principles, shine forth before the view of 
intelligent and enlightened men ! Man in conformity to this 
standard, would be a perfect and spotless being. In this con- 
formity he was made originally. To the recovery of this con- 
formity, elect man is destined in the work of grace which has 
rescued and restored him from his fall, by the power and 
obedience of a Redeemer mighty to save. The high eleva- 
tion of his being, and the glorious exalting of his character, 
when God has finished with him, his perfect work, and his 
mortality is swallowed of life, will be the attainment and 



186 PERFECTION OF [lect. xii. 

everlasting possession, of this perfect conformity to the princi- 
ples of the divine law, as they are recorded in the Holy 
Scriptures. Here is the crown of man's recovery— and here 
are exhibited, the practical worth ot the religion of the 
Lord Jesus, and the ennobling influence of that character 
which it oiFers to the acceptance of man, and in which it 
promises to secure him forever. 

How excellent, how honourable, is true piety, — the real de- 
votion of the heart to God, — the fruit of the renewed mind, — 
the cheerful, happy conformity of the soul, to the blessed in- 
vitations of the Gospel, and the holy principles of the law 
which it fulfils and confirms. It is the employment of man's 
highest powers of intellect and affection, for the attainment of 
the highest possible purpose, a harmony of the soul with the 
principles of that law of the Lord which is perfect. It is the 
setting up of the character and government of heaven, in man 
while he is upon the earth, and giving him here, the com- 
mencement of an everlasting delight in the perfect holiness 
and excellence of the law of the Lord. 

III. " The law of the Lord is perfect," in its consummation, 
as it is revealed in the obedience and sufferings of the Lord 
Jesus Christ. God describes this wonderful incarnation and 
death of his only begotten Son, as affixing peculiar honour to 
his law. "The Lord is well pleased, for his righteousness 
sake; he will magnify the law and make it honorable." The 
whole work of the Divine Redeemer had reference to the 
claims and character of this perfect law; and it is to be under- 
stood and estimated only as we comprehend the nature and 
extent of these claims upon man. It was to redeem manfrom 
the power of the law which he had violated, and under the 
necessary curse and condemnation of which he was held in 
bondage; and to bring in an everlasting righteousness for him, 
that he might be justified freely by the grace of God consist- 
ently with the honour and faithfulness of this perfect law, 



t^T.xii.] THE DIVINE LAW. 181 

that God sent forth his Son to be made of a woman, and made 
under the law. And by this one subjection and oifering of 
himself, the Saviour hath fulfilled the law, merited its re- 
wards, and perfected forever them that are sanctified in him. 
In every aspect of the law of God as it is related to man, the 
Lord Jesus is its consummation and fulfilment. And it ap- 
pears yet more perfect and glorious, as it is beheld completed 
and honored by him. 

Jesus is the consummation of the law as it is viewed in its 
active operation in the divine providence, — as the rule of the 
divine government. This work of the Lord Jesus is declared 
to be the great end, to which all previous divine arrangements 
tended, and in subservience to which they were made. The 
continued history of the world, and of God's government over 
it from the hour of its creation, has exhibited but the prepara- 
tion which God has been pleased to make, for the attainment 
of this great result in the fulness of the appointed time. This 
final work, the interposition of the Son of God for man, the 
Apostle affirms to be the key to the whole previous mystery of 
the divine will. " Having made known unto us the mystery 
of his will, according to his good pleasure who he hath pur- 
posed in himself, that in the dispensation of the fulness of 
times he might gather together in one, all things. in Christ." 
Here is the concentrating point of all the divine dispensations. 
Every thing in the providence of God, whether in the affairs 
of a world, or of individual men who are subjects of the Gos- 
pel, meets and is explained at the cross of the Lord Jesus 
Christ. Tiie Apostle carries us also, far beyond the past 
offering of Jesus, to shew that the future consummation of 
the Gospel dispensation in its final and glorious result, will be 
the issue, in which the whole train of previous appointments 
shall be found to havegainedtheirfulfilment, and their explana- 
tion. " Then cometh the end, when he shall have delivered 
up the kingdom to God, even the Father, when he shall have 



183 PERFECTION OF [lect. xii, 

put down all rule, and all authority and power; for he must 
reign till he hath put all enemies under his feet." And will 
not this glorious result, which explains the whole mystery of 
divine government, and shews the great and glorious end of 
God's appointment, towards which all its arrangements have 
tended for ages and generations, magnify this law and make 
it honorable? Will not the will and appointments of God, 
seem in the highest degree, wise and benevolent, and faithful, 
as their results are beheld, in the everlasting joys of those 
ransomed multitudes, whom God hath thus delivered from con- 
demnation and made partakers of his glory 1 Surely, when 
we there know as we are known; when we witness this won- 
derful issue of divine providence; when we behold thus dis- 
played, the final and everlasting triumphs of the Son of God, 
we shall be ready to exclaim in this vie-w of the consumma- 
tion of the law of God's gracious providence in the Lord Jesus 
Christ, "• the law of the Lord is perfect." How exalted will 
appear the plan which has led to such a result, and the result 
which has followed upon such a plan I Heaven inhabited, the 
earth redeemed, the whole family of God perfected in holiness, 
God, the Father, the Son, and the Holy Ghost forever glori- 
fied and honored, — as the great point to which all divine dis- 
pensations have been directed in every age, — and which in 
perfect glory and with perfect success, they have been suffi- 
cient to accomplish. And what honour will be given to the 
law, when it shall be seen, not only that it has been the 
chosen rule of God's own guidance, — but that it has guided 
too to the attainment of such wonderful results! 

But the Lord Jesus Christ is also the consummation of the 
law, as it is viewed in its principles, as recorded in the Scrip- 
tures. In the wonderful scheme of grace which is revealed 
in the Gospel, and of which the Saviour is the great centre 
and sun, all the demands and claims of this holy, just, and 
good law, are perfectly answered and honored, and no exhibi- 



j-ECT. xii.] THE DIVINE LAW. 183 

tion of the law could so display its perfection, and unfold its 
beauty, to a mind intelligent upon this subject, as do the char- 
acter and work of that glorious Mediator, who was made the 
end of the law for righteousness to his people. He has pre- 
sented the highest possible pattern and example of obedience 
to its precepts. The holiness of his character was without a 
stain or defect. His conformity to divine commands was per- 
fect and undefiled. This obedience on his part was entirely 
voluntary, and accomplished for the covenanted purpose of 
justifying many, by its offering in their behalf. It thus pre- 
sented a righteousness for them, infinite in its worth, from the 
infinite excellence and dignity of his own nature, and infinite- 
ly glorious to the law, to which it was rendered, and to the 
government, to which it thus acknowledged subjection. Here 
was the highest possible honour given to the holiness of the 
law, — when "God over all, blessed forever," became himself 
subjected to it, and in this voluntary subjection, completely 
fulfilled it. Beyond this obedience, even the law to which he 
was voluntarily subjected, had no claims upon him. But he 
still farther became its consummation, by assuming upon him- 
self, as the substitute and ransom for man, the penalty of his 
condemnation, and dying an accursed death, under the guilt 
of man assumed by him, and the curse which man deserved. 
He thus gave also the highest honour to the majesty of the 
law, by condescending himself to become the unresisting 
victim of its power, and by acknowledging in his own suflfer- 
ings and death, the justice of its claims, and the rightfulness 
of its authority. He thus fulfilled it, in every possible aspect 
of its claims, — offering an obedience which must eternally 
magnify its purity, and a suffering which must honour its 
power forever. When we view this fulfilment of the law of 
God, as exhibited in the obedience and death of the divine 
Redeemer, we are able to say in the highest sense of the ex- 
pression, and in the highest perception of its truth, "the law 



184 PERFECTIOIS' OF [lect. xir, 

of the Lord is perfect." It was perfect before as the rule of 
the divine government, and in the principles and precepts 
which it recorded for man. But it had never been perfected 
by man's obedience, nor could it be thus honored by the obedi- 
ence of fallen man for himself. But now that God's own Son 
has taken upon him our nature, that he might be the "end," 
literally, "the perfection of the law, for righteousness to those 
who believe,"^ — weare able to say in the sense of man's obedi- 
ence, as well as in reference to all the preceding particulars 
which we have considered, " the law of the Lord is perfect." 
All that the providence of God in the revelations of his 
government designed, has been effected in the glorious exhi- 
bition of Jesus, in his work. Many sons are brought to glory 
through the power and merits of the captain of their salvation, 
who has been perfected in sufferings. And all that the com- 
mands of God required of men, has been accomplished by him 
who thus became a man for them, so that in Christ Jesus as 
their representative and righteousness, men sinful in them- 
selves, are presented unto God, "faultless before the presence 
of his glory, with exceeding joy." And redeemed sinners, 
clothed with his obedience, and triumphant in his death, may 
sing with joy unspeakable and full of glory throughout eterni- 
ty, in every possible sense of the expression, "the law of the 
Lord is perfect." 

IV. I cannot imagine a theme more replete with joy and 
encouragement to a Christian heart, or more gratifying and 
improving to a sanctified mind, than the extensive one which 
we have now considered. How delightful is it to be, and to 
know that we are, under the uniform direction of the highest 
perfection of wisdom, faithfulness and love; to have the 
evidence and the promise that we are, and shall be, partakers 
of a scheme of grace, whose benefits are sure and everlasting, 
in whose provisions, every claim is satisfied, and every want 
is supplied. How transporting is it, to take this clear view of 



LECT. XII.] THE DIVINE LAW. 185 

the divine excellency, to contemplate the reality and extent 
of all these perfections; and then to feel sure that we have an 
abiding interest in a Being whose glories are so unsearchable. 
"This God is our God;" " God even our own God shall give 
us his blessing." This is the blessed privilege which this sub- 
ject presents to our view, exciting us to the highest efforts of 
obedience; leading us to the cultivation and maintenance of a 
spiritual mind; enabling us to follow after that holiness 
without which no man shall see the Lord ; giving us that pure 
and happy spirit of love for the will and character of God, in 
which the psalmist so emphatically says, " O, how I love thy 
law, it is better to me than thousands of gold and silver ; how 
sweet are thy words unto my taste, yea sweeter than honey to 
my mouth !" What can there be in the study and investiga- 
tion of such a subject, which is not attractive and transforming 
in its influence, when the heart is attuned again to love the 
purity which it here sees in God, — and the soul is able to re- 
joice in the perfect removal of all its fears and dangers under 
the judgment of this holiness, by the all-sufficient mediation 
of the anointed Saviour 1 O, that we may be taught, to es- 
timate this divine knowledge according to its worth ; to con- 
template the revelations of God which it makes, with delight ; 
and to seek to be ourselves transformed into the same image, 
from glory to glory, by the Spirit of the Lord ! 

And while this subject is thus animating to the Christian 
heart, how inviting and encouraging is it to those who have 
hitherto neglected God ! Though the holiness of the law con- 
demns, and the more its excellence is understood, the more its 
condemning power is felt, yet the merits of thelaw-fulfiller, the 
great surety for the sinner, are seen to be all-sufficient. In him 
God the Father is well pleased, and equally well pleased with 
all who are in him, seeking their shelter by faith in his merits, 
and resting upon his righteousness and power. In him is life ; 
life for all who come to him. But in what way can your guilt 



186 PERFECTION, &c. [lect. xii. 

be pardoned, your natures be sanctified, your souls be accept- 
ed with God, and your condition be made secure with him, but 
by casting in your lot, with thankful faith and humble peni- 
tence, with thai Blessed Lord who has fulfilled all righteous- 
ness for you, and offers himself with every attendant blessing 
freely and everlastingly to your acceptance 1 How misera- 
ble is the sinner's condition who perishes in the midst of such 
offered mercies ; shipwrecked at noonday, off the very haven 
that offered him security and rest, by his own headstrong con- 
fidence in his own wisdom, and his perverse rejection of an 
adequate and offered guide ! Let not this be your condition. 
Means of light and knowledge are every where around you. 
God the Saviour fulfilling all righteousness, stands ready to save 
and bless you. The perfect law accomplished and honoured in 
him, directs you to his pardoning and justifying grace, and 
thus becomes his instrument for converting the soul. The 
Spirit of God with it as his sword, dividing asunder, and dis- 
cerning the thoughts and intents of the heart, wounds in- 
deed but only that he may heal, and cuts off on every side» 
but only that he may cast away that which is unprofitable and 
vain. With all these privileges, in your possession, what can 
increase the kindness and confidence with which you are in- 
vited to cast in your lot with the people of God, and to par- 
take of the security which is provided for them'? Improve 
these advantages while you may, and seek and find, and en- 
joy, a free access unto him, who hath said, " whosoever cometh 
to me, I will in no wise cast out." 



LECTURES ON THE GOSPEL. 
LECTURE I. 

THE OBJECT OF THE GOSPEL. 

The Son of Man is corae to seek and to save that which was lost. — 
St. Luke, xix. 10. 

The Son of Man is the Lord Jesus Christ. By this appel- 
lation, he is described in his voluntary humiliation for man's 
redemption. In his own eternal nature, he was " the Son of 
God," " the only begotten of the Father," " the brightness of 
the Father's glory, and the express image of his person." 
But though " in the form of God," " equal with God," " the 
fellow of the Lord of Hosts," he " took upon himself, the like- 
ness of man," and " the form of a servant ;" " God was mani- 
fest in the flesh," and thus became " the Son of Man," 
" made of a woman, made under the law, that he might re* 
deem them that are under the law, that we might receive 
the adoption of sons." 

When this wonderful event, the incarnation of the Son of 
God, was accomplished, he came^ in the expression of the text 
before us, from God to man, from heaven to earth, from the 
most exalted personal glory, to the deepest personal humilia- 
tion and distress, — from the possession of perfect bliss, to lay 
down his life a sacrifice for sin, — to give himself, the just for 
the unjust, a ransom for his own rebellious creatures. The 
Father spared not his own Son, but freely delivered him up 
for guilty man. The Son came in a body which was pre- 
pared for him, content to do the Father's will. The Holy 
Ghost formed him in his human nature, his tabernacle of 



188 THE OBJECT OF [lect. i. 

flesh ; — and he thus became a man, a man of sorrows and ac- 
quainted with grief; and as the Captain of Salvation to the 
sons of God, he was made perfect through sufferings. 

This coming of the Son of God to be the Son of Man, that 
he might effectually seek and save that which was lost, is the 
whole subject of the Gospel. The Sacred Scriptures of God 
announce glad tidings of good things to perishing men, be- 
cause they fully proclaim and exhibit this one great fact, that 
"Christ Jesus came into the world to save sinners," — that 
the Son of God hath come, to put away sin by the sacrifice of 
himself. The word Gospel means glad tidings. The glad 
tidings are ; that there has been provided an all-sufScient and 
glorious Redeemer for guilty man, upon whom God hath laid 
the iniquity of us all ; who has become a propitiation for the 
sins of the whole world, that whosoever believeth in him, 
should not perish, but have everlasting life. 

This is the glorious intelligence of the Gospel. The Son 
of Man has come. He has borne the sinner's burden. He 
has made an end of sin for those who believe in him. He has 
brought in an everlasting righteousness as the gift of God to 
all who will receive it. Having done this, the Gospel which 
he commands his ministers to preach, is simply the intelli- 
gence of this grand fact. The sura and substance of all that 
we announce to man in the name of our Lord Jesus Christ, 
is that God " hath made him sin for us, when he knew no sin, 
that we might be made the righteousness of God in him." 
Being thus reconciled to us, and in this one offering for sin, 
displaying this reconciliation, he calls upon us in the annun- 
ciation of the fact, to be reconciled to him, and not to receive 
the grace of God in vain. 

The text before us displays in simple terms, the object and 
purpose of the Gospel, the design for which the Son of God 
came into the world, and to accomplish which he consented 
to be numbered with transgressors. " The Son of Man is 



LECT.i.] THE GOSPEL. 189 

come to seek and to save that which is lost." The mission 
of the Son of God, constitutes the subject of the Gospel, and 
the design of that mission is to save the lost. In discussing 
the important subject which is thus presented, we may con- 
sider, 

I. The condition in which the Gospel finds mankind. 

II. The means which it proclaims, for their deliverance. 

I. Consider the condition in which the Gospel finds the whole 
race of men. It is here displayed by a single word. They 
are " lost.^' And its single object with them, is " to seek and 
to save" them. I shall not stay to demonstrate the fact, that 
man is lost, — that he is neither in the condition, nor having 
the character, in which he was at first created. God made 
man upright. Sin against God is man's own invention. I must 
consider the fact of man's fallen state established in itself, 
and would labour to impress upon your minds, a clear un- 
derstanding and conviction of its extent. A^'thorough percep- 
tion of your need as guilty creatures, lies at the very root of 
all attempts to understand and gain the remedy which God 
has mercifully provided. To acquire this, must be our present 
purpose. Man will never accept the offers of the Gospel, un- 
til he is clearly and thoroughly convinced of his guilt and 
ruin. 

1. The Gospel finds you lost under a burden of inconceiva- 
ble guilt. Every precept of the divine law testifies against 
you. There is not a duty required of you, which has not been 
left undone. There is not a transgression prohibited, with 
which in the sinful thoughts and purposes of your hearts, if 
not in outward act and deed, you have not been stained. You 
were born in sin; and from your birth you have gone astray. 
One transgression would have exposed you to everlasting 
banishment from God ; and your iniquities have been multi- 
plied as the sand of the sea shore. Every hour of your life, 
becavise spent in rebellion against God, is a record of con* 



190 THE OBJECT OF [lect. i. 

demnation against you ; nor has there been a single hour 
which, if you were tried by it, would not sink you into unut- 
terable despair. Your guilt in the sight of God, is therefore 
inconceivable by you. Until you have written down every 
sinful purpose and feeling of your lives, — and taken the amount 
of condemnation which the aggregate of these sinful purpo- 
ses has necessarily brought upon you, you can have attained 
no just measure of your guilt. It is high as heaven ; what 
can you know 1 It is deep as hell; what can you dol It is 
utterly beyond the compass of your minds, to calculate, or 
comprehend, the extent of actual guilt which lies upon every 
soul to whom the Gospel brings its intelligence and offer of 
mercy. It is a load, which the arm of omnipotence alone, can 
heave off from any sinner ; and the Gospel as the power of 
God unto salvation, announcing that this guilt has been borne 
by one mighty to save, comes to seek and to save, those who 
are lost beneath its weight. 

2. The Gospel finds you lost in a state of extreme person' 
al corruption and unholiness. The depravity of your fallen 
nature is exceeding great, and its influence extends to every 
power of your minds, and to every affection of your hearts. 
It is vain to dispute about the words total depravity, which 
are so often used to express this aspect of man's natural state. 
The assertion simply is, that there is nothing in you by na- 
ture, which is not sinful, " the heart of the sons of men is 
full of evil." Their understandings are darkened ; their will 
is perverse; their affections are earthly and sensual; their 
conscience is partial ; their memory will not retain heavenly 
truths; their bodies are under the influence of a depraved 
mind ; and every member, instead of being an instrument of 
holiness, is a willing servant to sin. From the head to the "■ 
foot, there is no soundness or spiritual health in the unre- 
newed or natural man. In your whole character, and through | 
your whole lives, in this condition there is no good thing. If 



EECT.i.] THE GOSPEL, 191 

your everlasting salvation were made contingent upon the 
simple condition of your finding one thought or desire in the 
whole compass of your past days, which was not stained with 
sin, you would be forever shut out from hope. There is none 
of you who hath done good, — no, not one. That there may 
be depravity beyond yours in degree, none will attempt to 
deny. But that there is anything in your fallen nature which 
is not depraved, the word of God denies most solemnly and 
repeatedly. And the Gospel finds you lost in this extreme 
state of personal unholiness, when it comes to seek and to 
save you. 

3. The Gospel finds you lost in a slate of enmity to God. 
The natural mind of every man is enmity against God, and 
will not be subject to his will. In some persons, it may 
break forth into more open acts of hostility than in others. 
But it is not less really enmity to God, when it is cloaked 
with a fair exterior, or shut up and concealed under false 
professions of frienship. There is a direct and positive hos- 
tility and opposition between the mind of God, — and the mind 
of every unconverted sinner. They pursue opposite, and 
wholly inconsistent ends. While Ihe one is gathering, the 
other is labouring to scatter abroad. Many persons may be 
wholly unconscious of any distinct purposes of opposition to 
the will of God, and they may deny that they have such. 
The simple reason is, they do not stop to consider what the 
will of God is; or they have formed such erroneous views of 
his character, that they have no hostility to a being whom they 
have made altogether such an one as themselves.' To a God 
of perfect holiness, a God who cannot abide transgression, — 
a God who will by no means clear the guilty, — there is not 
an unrenev/ed man upon earth, who is not an enemy. Your 
whole course of character and conduct, in an unconverted 
state, is operating to thwart the divine purposes in the redemp- 
tion of the world ; to cause iniquity to abound, when he would 



192 THE OBJECT OF CLECt. I. 

make an end of sin ; — and to withhold from the Lord Jesus 
the heart which he would bring home to the dominion of God, 
reconciled and subdued. By these wicked works, you prove 
yourselves the enemies of God, and in this lost condition, the 
Gospel comes to seek and to save you. 

4. The Gospel finds you lost in a state of utter inability to 
return to God, or to restore to yourselves, the divine image 
or favour. So far are you from being able to recommend 
yourselves to God, that every imagination of the thoughts of 
your heart is only evil continually. The Spirit of God alone 
can enable you to will, or to do, any thing that is good. You 
have not a wish to be reconciled to God, until he imparts it. 
Your dispositions and affections are so entirely averted from 
him, and you love darkness and sin, so much better than you 
love light and holiness, that you find in yourselves no na- 
tive desire to be brought either to a full knowledge of your- 
selves, or to a knowledge of God. This aversion of your minds 
from God forms an utter incapacity in yourselves, to re- 
turn to him. And were there no other power to operate for 
the conversion of your souls, but the determining power of 
your own wills, Ezekiel might prophesy to the dry bones, 
with as much hope, as we should preach the Gospel unto you. 
It is even more entirely beyond your power, to restore to 
yourselves the divine image and favour which have been lost 
by your sin. This is a path which no human wisdom hath 
ever trodden, and which no mortal eye can ever discern. And 
except as the result of God's unsearchable riches of grace, all 
possibility of reconciliation to him would cease forever. So 
far as it regards a way to render God merciful to the sinner's 
soul, or to render this soul inclined to God, though the wis- 
dom of all created beings should be united, to decide upon the 
method which would be successful, the Gospel finds you whol- 
ly lost, and must seek you, and save you, as beings whom no 
other power can restore. 



I.CKT. I.] THE GOSPEL. 193 

This is the condition in which the Gospel finds you- In 
your fallen nature, you are last, under a load of intolerable 
guilt,— in an extreme degree of personal unholiness,— in the 
enmity of your hearts to God,— and in an utter inability to 
restore yourselves to the divine favour,— or to restore the im- 
age of God to your own souls. I have no wish to overstate 
this subject. But a discernment of this condition by your- 
selves, is indispensable. Until you become acquainted through 
the convincing power of the Holy Spirit, with your own nV 
cessities,— it is vain to direct your notice to the gracious pro- 
visions which God has revealed in the Gospel for your rescue 
and relief. Your natural condition as sinners against God, 
may be adequately illustrated, by a comparison of it with the 
actual condition of fallen angels. They have contracted guilt, 
and are unable to remove it. They have lost the divine im- 
age in which they were created, and are unable to recover it. 
Having no provision of grace made for them, they are left 
in endless and irremediable misery. The simple difference be- 
tween them and you in this respect, is the difference which sove- 
reign grace has made;— grace which has interposed in your 
behalf, and not in theirs, because " God hath had mercy upon 
whom he would have mercy." The Son of God, took not upon 
him the nature of angels, nor the guilt of angels,— but he 
took upon him, the seed of Abraham, and made himself an offer- 
ing for their sin. But to persuade you to this view of personal 
guilt, is the great difficulty in preaching the Gospel. The 
pride of man sternly rebels against it. But until you do thus 
perceive and acknowledge yourselves to be wholly lost, and 
forever lost, so far as any other power than this amazing grace 
of God is considered, we can never hope to lead you to Christ, 
nor will you be persuaded to hear of a Saviour with thankful- 
ness, or to embrace with gladness, the salvation which he has 
provided for you. 

II. Consider the means for this salvation which the Gospel 



194 THE OBJECT OF [eect. i. 

proclaims. The Saviour's object is a single one. " Tiie Son 
of man has come to seek, and to save that which is lost." 
Every other purpose which the Gospel accomplishes in refe- 
rence to man, — and every "other aspect under which the Sa- 
viour is presented in regard to man, is subordinate to this. As 
a teacher of morals, a revealer of wisdom, a guide in life, an 
example of holiness, the character of the Lord Jesus is com- 
forting and honourable. But all these offices and characteris- 
tics are merged in that one glorious, indispensable character, 
a Saviour for the chief of sinners. And this is the character 
which the text presents. 

The first object of the Lord Jesus, was to seek a world that 
was lost; a world that had started forth as it were, from its 
proper orbit of submission to God, and had wandered off, un- 
knowing and unknown, in regions of everlasting darkness and 
despair. Like the shepherd, whose ninety and nine sheep had 
remained under his protection, while one only had gone astray, 
the Saviour left the innumerable hosts of beings, who still 
owned his just dominion, and came to look for this one poor 
race of creatures; that in the wonderful method which he had 
devised, he might save them from destruction, and bring them 
back to acknowledge and delight in the holy government of 
their Creator. 

Having visited ^wdi found this alienated world, his next ob- 
ject was to save it; to put an instant stop to the course of con- 
demnation and ruin ; to arrest the proceedings, and to satisfy 
the claims of violated justice; and to subdue the purpose of 
rebellion, which actuated the heart of man. Iti the accom- 
plishment of this purpose, he has rendered the forgiveness of 
man consistent with the character and government of God, 
and has provided means to reconcile the alienated heart of 
man, to God, from whom in this rebellion, it had been averted. 
In the pursuit of this great object of salvation, the Gospel has 
made every provision, which the lost condition of the soul of 



LECT. I.] THE GOSPEL. 195 

man demands. It offers to man's acceptance, a salvation in 
every respect honourable to God, and adapted to his utmost 
wants. 

1. For the inconceivable guilt which presses down your 
souls to death, the Gospel proclaims a sufficient substitute and 
surety in the person of God's own dear Son, a divinely ap- 
pointed Redeemer. This gracious Saviour gave himself a ran- 
som for all. As the Son of man, he came to stand in the sin- 
ner's place. He was divinely formed, as the virgin's son, 
that he might partake of the nature of man, without the in- 
heritance of his unholiness and condemnation. He was the 
subject of all the sinless infirmities of our imperfect nature, 
but he was free from its corruption and guilt. He was a vic- 
tim without blemish and without spot. Having no sins in 
himself to demand atonement, he was able to make himself 
an offering for the sins of others. Being infinite in majesty 
and power, the offering which he made, was adequate to the 
need which required it. In his sacred person, were united 
both God and man, and having humbled himself unto death, 
even the death of the cross, the Father laid upon him, the ini- 
quities of us all. For you he suffered as a sacrifice. For you 
he endured the curse, and the penalty of the law, — which, if 
required of you, would have consigned you to eternal woe. 
For you, he obeyed its holy precepts, to work out a righteous- 
ness which should be imputed unto all, and put upon all, who 
believe. He thus became perfectly a ransom in the stead of 
you, — voluntarily bearing your guilt, — enduring its condem- 
nation and curse, and accomplishing your title unto life eter- 
nal. When you with thankfulness, personally accept his right- 
eousness, to be put upon you, this work of the Son of man fo^ 
each of you will be accomplished. Your sins shall be remem- 
bered against you no more forever, — and your souls shall find 
eternal peace with God. This great offering of the Son of 
man has completely restored the relation of peace between 



196 THE OBJECT OF [lect. i. 

you and God,— so far as the purposes and mind of God are 
concerned. It has rendered God's purposes of love to you, 
perfectly consistent with the holiness, justice, and faithfulness 
of his own character. It has met the denunciations of the of- 
fended law. It has satisfied the utmost claims of the Divine 
majesty. It has done every thing which was necessary, to 
save you from your lost and ruined state. And having opened 
a perfect and sufficient way of rescue for you, from the ever- 
lasting punishment of sin, and a full and glorious entrance into 
the kingdom of God, it offers to all of you, its abundant means 
of spiritual cleansing and healing. You are complete in 
him. 

2. For the unholiness and depravity of your souls, — your 
hostility to God, and your inability to return to him, the Gos- 
pel proclaims an adequate relief, in the influence and power 
of the Holy Spirit, the third person of the blessed Trinity, 
whom the Saviour sends to dwell in every heart that will re- 
ceive him, as an everlasting comforter and guide. It is his 
work to bring back your affections to God, and to restore to 
you the image of divine holiness. He delivers you from your 
native enmity to God, by taking away from you, the evil heart 
of unbelief, and giving to you a cheerful and grateful submis- 
sion to the will, and the plans of God. He supplies the de- 
fects of your entire incapacity to do good, by renewing you 
through his own power, and leading you both to will and to 
do, according to his good pleasure. He reveals the Saviour*s 
excellence and attractions to your mind, and makes you to 
love, and to desire, the things of Christ. 

Your personal inability to turn to God and live, though it 
be the direct result of sin, and no original weakness of your un- 
fallen nature, is an entire inability. You are wholly destitute 
of a desire or power to prepare yourselves by good works for 
a return to God. You are dead in your sins. In this state 
the Spirit of Christ comes to you, to bring the knowledge of 



LECT.i.] THE GOSPEL 197 

his salvation. He quickens you by his divine power — that 
power which raised Christ himself from the grave. He shews 
you the extent of your wants and dangers. He humbles you 
under a consciousness of them. He stirs you up to cry after 
God. He gives you a godly sorrow for sin. He reveals the 
fulness of a Saviour's power, and the glory of his finished 
work, to your view. He enables you to exercise faith in him, 
and to receive him in your heart, as your hope of glory, with 
joyful confidence, in all the offices which he sustains for you. 
He fills you with love to Christ, and constrains you to devote 
yourselves to him. He gives you ability to mortify the in- 
dwelling power of sin, and to honour the Lord whom you now 
serve, in a holy conversation. He transforms you more and 
more entirely after the image of Christ, and renders you meet 
to become partakers of the inheritance of the saints in light. 
The Holy Spirit is thus the divine agent in applying personal- 
ly to your souls, the perfect and all-sufficient redemption 
which the Son of God has wrought out for you ; and thus 
under the gracious provisions of the Gospel, you have access 
through Jesus Christ, by one Spirit unto the Father. 

In the means of deliverance which the Gospel thus provides 
for you, it accomplishes its one grand object, " to seek and to 
save, that which is lost." The outward difficulties in the way 
of your salvation, the Gospel removes, in the proclamation of 
God the Son, as a sacrifice and righteousness for you. The 
inward difficulties, arising in yourselves, it equally removes, 
by the offer of God the Spirit, as a sanctifier and new creator 
of your souls. When you were all without strength, Christ 
died for the ungodly, and thus came to seek and to save, a 
world which was lost. While you are individually dead in 
sins, the Holy Spirit comes as the gift of Christ to apply to 
your souls, the work which he has finished, and to seek and to 
save you personally, from your lost estate. These are the 
means of deliverance which the Gospel provides for sinners 

R* 



198 THE OBJECT OF lect. i.] 

who are lost. They are perfectly sufficient for the end de- 
signed. They supply every possible want. They meet every 
possible difficulty. They come up to the utmost extent of the 
sinner's need. And whosoever is willing to receive them, 
finds in them, a full and everlasting salvation. The Gospel 
thus attains its great and all-important object. It proclaims 
the perfect righteousness of the Lord Jesus, reconciling God 
to you. It offers the all-powerful influence of the Holy Ghost 
to reconcile you to God. It announces God to be already re- 
conciled in his Son. It intreats you to be reconciled to him, 
by the Spirit. It is thus effectual for the purpose of the Son 
of man "to seek, and to save that which was lost." 

III. In concluding my remarks upon this important subject, 
I must ask you to examine with the utmost fidelity, how far 
this object has been attained among you. 

"The Son of man has come to seek and to s%ve,"this whole 
congregation of sinners, pressing forward to the judgment 
seat of God. Had the gospel produced its proper effect, there 
would not be in this assembly one transgressor still alienated 
from God through the blindness of his mind. But alas, how 
far are we from this result } What mean the number of slaves 
to the world, of captives to Satan, to whom the solemn voice 
of the Almighty God this day comes in the warnings of his 
word I What mean the giddy children of folly and mirth, 
for whom hell has opened her mouth, and still enlarges her- 
self without measure 1 Whence the swarm of infidel hearts 
that yet lift up themselves in rebellion against the Creator of 
heaven and earth ? O, how very partially has the great ob- 
ject of the gospel been attained among you I Could I go from 
soul to soul before me, and see the mark of God*s infallible 
determination of character rise upon your foreheads as I ap- 
proached each ; upon what numbers should I read that solemn 
word, LOST, LOST I in many cases, perhaps, beyond the reach 
of recovery ! And what would be the probable result — but, that 



LECT.i.] THE GOSPEL. 199 

the greater portion of this assembly of immortal beings would 
be proclaimed, to be still under the wrath of God, and without 
hope in the world'? This fact is awful; is it a fact? Am I 
now addressing hundreds who are denying the Lord that 
bought them, and bringing upon their souls a swift destruc- 
tion ] And are you careless and unconcerned under such 
views of your character and condition 1 Do you feel nothing? 
Have you no desire to be brought back to the fold of Jesus 1 
Have you no wish to be saved in the day of his power 1 Will 
you choose as your portion, the darkness and despair in which 
unpardoned sin will inevitably involve you 1 I would ask you 
honestly and affectionately, will you determine to drive the 
Son of God from your souls, and lie down in the unbeliever's 
everlasting portion ? 

I would speak to you, as a poor sinful creature, with hu- 
mility and tenderness ; but I would speak to you also, as the 
minister of God to you for good, with authority and much as- 
surance ; I warn the multitude of dying and yet unconverted 
sinners to whom I speak, that they cannot escape the just 
judgment of God. I call upon you in the name of the glorious 
Redeemer, who desires not your death, to awake from the 
ruinous delusion which you are playing upon your own hearts. 
Lay up no more sorrow for the last days. Be no longer in- 
fatuated with the false promises of the destroyer. The Son 
of man has sought you, O shall he not be allowed to save you 
and bless you with peace 1 Every thing is waiting the re- 
sult of your own determination ; heaven and hell are often 
suspended upon a moment's choice : and this night you either 
go back with the shepherd to the fold, or you bind yourself the 
more irrevocably to the power of the destroyer. 

Poor deluded sinner, lost ! O, how much is meant by that 
one word lost. The man has wandered from his home, the 
shadows of the evening are stretched out, the coming dark- 
ness hurries on despair. Alone in a wilderness, wearied with 



200 THE OBJECT OF [lect. i. 

anxiety and fatigue, with no track to lead him to his home, 
no prospect of repose but on the bosom of the desert, no shel- 
ter for the night but the chill atmosphere of his solitude, with 
what feverish delirium he throws himself upon the earth. 
Home, children, friends, comforts and joys, all crowd into his 
bewildered^mind. But these are gone. He shall see them no 
more. He is lost, and many a heart is swelling with anguish 
at the fear that he is lost forever. No sound arrests his ear 
but the desert's blast, or the wild beast's roar; and hope, and 
peace, and reason too, have taken their flight from his disor- 
dered mind. 

But see, a messenger of kindness comes to this lost man to 
tell him of a path to his home, and to lead him back to its 
secure repose. He wakes him from his dream, intreats him 
to arise and go with him, assures him that he will lead him in 
safety to his own abode, and with a thousand words of sympa- 
thy and love intercedes with him for his' own deliverance. 
But reason and feeling and recollection have gone, and though 
he is lost, he refuses to hearken to his guide. He will listen 
for a moment to his kind offer, and then lie down in the mad- 
ness of despair, finally to perish, and turn a deaf ear to every 
intreaty and remonstrance. You pity the image which fancy 
has created, but you are Zosi,""'and will not pity the actual 
miseries of your own ruined, deserted souls, nor allow the Son 
of man, this messenger of mercy, to bring you back to his 
Father's house in peace. 



LECT. II.] THE GOSPEL. 201 



LECTURE II 



THE GOSPEL WAY OF SALVATION. 



By grace ye are saved through faith, and that not of yourselves : it 
is the gift of God.— Ephesians, ii. 8. 

The great object of the Gospel is the eternal salvation of 
man. To accomplish tiiis object, has been the design of the 
Son of God, in all that he has done, and suffered, and taught. 
The accomplishment of this great purpose, is all that man 
requires. Let the sinner be saved, and he may be happy in 
the possession of this salvation, though he be poor, and heavily 
burdened with "the sorrows of the present life. Let him live 
and die without the attainment of this salvation, and all the 
wealth and indulgences of the world, cannot purchase for him, 
the comfort which he needs. The few years of his existence 
here, are but of small importance ; whether they pass away 
in sorrow or in joy, they will soon pass, and their pains and 
pleasures be alike forgotten. So far as this life is concerned, 
therefore, it would be reasonable in you, to dismiss anxiety 
and care. But you have to die; — and after death, the judg- 
nient ; and after the judgment, eternity is before you. These 
claim, ai^d must have your faithful consideration, and intense 
concern. Seventy years of life, even if you are sure of their 
possession, we will allow you to despise. But the countless 
ages of a future state cannot be thus lightly treated. For 
them, the great question is to be settled, and to be settled 
ftere, shall you be saved or lost ? 



203 THE GOSPEL WAY [lect. ii. 

The object of the Gospel of the Lord Jesus, is to settle this 
important question for you, and to save you with an everlast- 
ing salvation. It teaches you how you shall attain this ever- 
lasting salvation, how you^hall escape the just judgment of 
God, and come before his spotless throne, in perfect and eter- 
nal peace. This is the subject of instruction which I desire 
to bring before you, in the present discourse, in which I would 
speak, of the Gospel way of salvation. 

By nature, you are in a state of utter ruin and condemna- 
tion. You have no peace with God, and when awakened by the 
Holy Spi rit to see your real condition, no comfort or hope in your- 
selves. Eternity appears before you filled with the blackness 
of darkness forever. You have no foundation for hope when 
God takes away your soul. God, in his righteous indignation 
against you, appears a consuming fire, and you feel that it is a 
fearful thing to fall into the hands of the Living God. But 
how you shall escape this anger, or be delivered from the pro- 
per consequences of your own transgressions, it is utterly be- 
yond your power to determine. This is a mystery which 
would have remained hidden in God forever, had it not pleased 
him, in the riches of his grace, to reveal it to you, in the Gos- 
pel of his Son. To the simple decision of this point, the text 
before us, comes with the revelation of the wisdom of God, 
while it answers, as from the very throne of the Most High, 
to every question and every doubt, " By grace are ye saved, 
through faith ; and that not of yourselves, it is the gift of 
God." 

In considering this subject, the text presents three natural 
divisions, in the three assertions which it makes : 

I. " By grace ye are saved," as the cause and the instrU' 
ment. 

n. « Through /«i«7i," as the method. 

III. " It is the gift of God," as the origin. 

I. " By grace ye are saved."" When we are first awakened 



EECT. 11.] OF SALVATION. 203 

and convinced of sin, by the Holy Spirit, we ask, like the 
jailor at Philippi, " what shall we do to be saved V Probably 
in ail cases, the first idea which occurs to the mind, is, that 
we must do something-, in order that we may in some way 
merit or earn the salvation which we want. The self-right- 
eous spirit is instinct in man, and immediately rises, to pro- 
pose its own method of relief. The performance of some 
particular duty, the hearing of some preacher, the reading of 
some book, the new obedience of life to come, or our grief and 
sorrow for life past, all severally occur to the mind, as a price 
for the blessing we need, or as a reason and method for future 
hope. It is often long, before we are willing to trust our- 
selves wholly to the free and sovereign grace of God, and 
the entirely finished s_alvation of Christ, as the foundation of 
all our confidence and joy. But the salvation which the Gos- 
pel provides, is wholly of grace, both as flowing from the origi- 
nal unmerited favour and mercy of God the Father, and as 
applied by the divine and special power of the Holy Ghost. 
The Father hath sent the Son to be the Saviour of the world. 
The Holy Spirit takes of the things of Christ, and shews them 
unto men ; and by his new creating power, enables them to 
receive him and to believe in him, unto life everlasting. The 
first aspect of the text declares salvation as the gift of grace, 
to the entire exclusion of human merit. The second pro- 
claims the application of this gift, by the power of grace, to 
the equal exclusion of the power of man. These two points 
we shall distinctly consider. 

1. " ^Y grace are ye saved," in the free exejrcise of divine 
mercy i shutting out every thought of human works or deserv- 
ings. Indeed the idea of merit in a fallen and imperfect being 
is in itself entirely absurd. Consider the condition of our first 
parents, after their disobedience to God. What could they 
do, to recommend themselves to the favour of the God against 
whom they had offended'? I will not ask, what they could do 



204 THE GOSPEL WAY lect.it.] 

to merit the gift of God's dear Son,— and the influences of his 
Holy Spirit upon their hearts, — for it is obvious that no thought 
of the possibility of such a method of restoration, could by any 
means have entered into their minds. But vv^hat single per- 
sonal act, or service could they render to God, for vi^hich he 
should be induced to pardon their disobedience and restore 
them to his favour] Or, what can the fallen angels now do, 
to restore the image and favour of God to themselves 1 They 
are surely as capable of earning their salvation, if a sinful 
being may ever earnit, as is any unconverted sinner on earth. 
But if it should be said, that though man could not originally 
earn salvation for himself, yet since God has mercifully be- 
stowed a Saviour upon man, we must be expected to do some- 
thing to deserve his favour, or by some service, to repay him 
for his kindness; I ask, what can we do? " What have we, 
that we have not received'?" "Without him, we can do 
nothing." And if the bestowal of his grace, must precede 
every good act in us, it is evident, that we can do nothing to 
deserve it. We are wholly dependant upon God's sovereign 
pleasure, for the ability both to will and to do. The first gift 
of a Saviour sprang from God's unmerited love, and so must 
our salvation by him in all its parts. We have nothing to 
offer him. All our sufficiency is of God; and whatever we 
render him, v^e only give him that which is his own. 

T'he Gospel opens to us therefore, a salvation perfectly free. 
It has provided every thing which our souls can want. And 
having made such abundant provisions, it asks us to receive 
them all without money and without price. They are pro- 
visions of grace, which are clogged with no conditions. You 
are to accept the whole, as the gift of God to those who are 
perishing, and thus they become your own forever. Neither 
the depth of previous guilt nor the extreme weakness and 
corruption of your nature, forms any difficulty. Salvation is 
as freely offered to the pirate in his dungeon, as to the man 



tECT. IT.] OF SALVATION. 205 

who is in the morality of his conduct, not far from the king- 
dom -of God. Whosoever will, may take a blessing, which is 
offered to all who hunger and thirst after righteousness, and 
to which man can add nothing, and for which man has nothing 
to give, in making this free offer of mercy, the Gospel does 
not ask what you have been, or what you have done. It ad- 
dresses you as the chief of sinners, as crimsoned with the 
stains of guilt; and presents the full glories of its finished and 
perfect salvation, as freely to one, as to another, asking nothing 
but an humble and thankful acceptance of the gift. The 
whole work of merit has been finished ; and the whole offer of 
it is free and simple. 

2. But how shall you obtain this gift? How shall it be ap- 
plied personally to your souls? The text answers you with 
equal distinctness, ''hy grace ye are saved:' The Holy 
Ghost must come upon you, and the power of the Highest must 
overshadow you, that you may be created anew, and led in 
entire self-renunciation, to embrace the offers which are thus 
freely made. The Spirit of God, gives a real conviction of 
sin: a godly sorrow for sin; a true repentance from sin ; and 
leads you to the Saviour who is revealed as your atonement, 
and righteousness, for forgiveness and peace. He bestows upon 
you that new heart and new nature, which are promised in the 
covenant which God has made and proclaimed in the Gospel. 
His power is all-sufficient; and every step which is taken, in 
the way of life, is the working of his mighty power. When 
you are dead in sins, he awakens you to spiritual life. While 
you are infirm and feeble, he strengthens and sustains you, 
with new communications of strength. He refreshes you 
with the living water that flows from Christ the fountain; and 
feeds you with the living bread, which is Christ the gift of 
God. From the first hour, to the last, of your spiritual life, by 
the grace of God, you are what you are. There is no depend- 
ance placed in human power. Your own wisdom, strength, or 

s 



306 THE GOSPEL WAY [eect. ii. 

determination, are not the instruments of your safety. The 
Gospel demands nothing of you, which it does not first impart 
to you, and work within you, that from the divine fulness, you 
may receive grace upon grace. When it requires you to re- 
pent, or believe, or walk in new obedience, it offers to you as 
gifts, the very qualities which it commands you to exercise. 
Nor is there a single Christian attribute which can flow from 
any other source, than this amazing sufficiency which is thus 
laid open. 

This view of salvation as wholly of grace, is most important 
to you, and cannot be too deeply impressed upon your minds. 
The Saviour asks nothing from you, but what he at the same 
time offers to give you. There is not a grace in the renewed 
heart which proceeds not from his own gift. The very same 
Spirit upholds and sanctifies the steadfast believer, which first 
awakened the careless guilty, and consoled and transformed 
the penitent transgressor. The Gospel sets up no one with 
an independant stock of religious character or influence. 
Your manna must fall every morning, and be gathered before 
the sun is hot. Your barrel and your cruse siiall never fail, 
but they shall never be filled. As your day is, so, and only so, 
shall your strength be. And you might as reasonably close 
the shutters of your house at noonday, to retain for future use, 
the light of the sun, which you have already received, as 
think of retaining grace and strength, when separated from 
immediate and uninterrupted communication with the great 
source of both. You can live only while Christ lives in you. 
From the first to the last, the work of your sanctification is all 
divine, and the glory belongs entirely to God. 

Thus the Gospel salvation is in these two distinct aspects, a 
salvation by grace, to the entire exclusion, both of human 
merit, and of human power. The provisions which God has 
made, it asks men to accept with confidence and gratitude ; and 
then promises, and gives them tlie power to accept them. 



LECT. II.] OF SALVATION. 207 

The full foundation for your hope was laid, when the Prince 
of life rose from the dead, after having offered himself upon 
the cross, as a sacrifice for sins. Upon this foundation, you 
are able to build securely, and happily, when the Spirit of 
God is permitted, to lead you back, from your love and pur- 
suit of sin, to acknowledge and to receive Christ the Saviour, 
as your righteousness and peace. 

II. The text states the method in which you become in- 
terested in this salvation, " by grace are ye saved, through 
faith:' 

Every gracious provision of the Gospel is made for us, by 
the mercy of God, entirely independant of ourselves; and the 
work of our salvation is accomplished, when by the Divine 
Spirit we are finally interested in these abundant provisions 
which God freely offers us in his own Son. When we are 
thus united to Christ, we are partakers of his abundant merit, 
and of the Father's mercy in him; our sins are pardoned 
through his atonement ; our souls are justified through his 
obedience; his divine power is covenanted for us; and be- 
cause he lives, we shall live also. All these provisions of 
grace, are beyond ourselves, and independent of our works ; 
and it is by faith in the power and truth of him who offers 
them, that we are interested in them. The foundation is laid ; 
it is perfect ; it is sufficient. Whether we believe or not, it 
remains the same. God cannot deny himself. Would you 
become partakers of this offered grace, you must believe the 
record which God hath given you concerning his Son ; and 
look in confidence to him, for the communication of these 
benefits to yourselves. You must rest your hopes, and your 
affections, upon that unmerited love of God which has offered 
salvation ; and trust in that all-powerful influence of his 
Spirit, which may apply this salvation to you. There is no 
other method, by which you may obtain an interest, in the 
mercies which God has treasured up in Jesus Christ. Your 



208 THE GOSPEL WAY [iect. ii. 

simple confidence in the power and promises of Christ, is the 
way, which the Scripture uniformly teaches, by which his ful- 
ness of grace, and his finished work of righteousness is to 
become yours. If I have treasured up in my house, abundant 
provisions for the destitute, which I offer freely to their use, 
if they will receive them, how can they obtain the blessing 
which is provided, butby believing that it is there ; and that it 
will be indeed bestowed ; and then by asking in this confidence 
of faith for its bestowal 1 God's treasures of grace are laid up 
for you in Christ. They are not now to be provided or made J 
or to be increased in any degree by any thing that you can 
do. Believe that they are there ; believe that they are all- 
sufficient ; believe that they will indeed be given ; and then 
ask for them with the sense of their need, and the desire to 
obtain them, which faith produces; and you shall not be sent 
empty away. It is the character of his people, that they " have 
known, and believed, the love, which God hath to them." 
This perfect love casts out all fear, and gives them new and 
simple confidence and hope. 

It is true, you are required to repent of sin ; and to obey 
the commands of God, in a new life of holiness. But these 
are the attendants and results of a sincere faith. You can 
have no repentance unto salvation, without believing in him 
whom you have pierced, who is exalted to bestow it. You 
cannot obey a single command, but by his power dwelling 
within you. All these gracious dispositions and habits are 
fruits of his Holy Spirit ; and are so far from being any pre- 
ceding qualification by which you obtain salvation, that they 
are themselves a part, and a most important part, of that very 
salvation, which is offered you freely in the Lord Jesus Christ, 
as the purchase of his obedience and death, •' He that hath 
the Son, hath life;" and all the traits, and attributes, and acts 
of life, flow out from it. 

Do you ask for a godly sorrow for sin 1 for a subjection of 



LECT. II.] OF SALVATION. 20ff 

your unholy affections ) for the dominion of holiness and love 
within your hearts 1 May not the Lord Jesus reply to all 
this, " believest thou that I am able to do this?" And will 
not his bestowal of these, and of all other things accompany- 
ing salvation, depend upon the answer which your conscience 
must render, to a question like this"? " Only believe," we 
may still say to you, in reply to every difficulty, and these and 
all other mercies will be certainly bestowed. The treasury 
of God's mercy and love, in which attributes, he is " rich," is 
freely opened to you. Everything which you want, is 
there. Your coming thither in faith, will bring you to 
such provisions of grace, as pass man's understanding. 
You can purchase nothing. You have nothing to offer. 
You can render no return. When you are vitally inte- 
rested in Christ, you will need nothing more. By faith 
you are thus engrafted in him. There you will find no de- 
ficiency for your own power to supply. When he dwells 
within you by faith, as your hope of glory, every holy trait, 
every lovely disposition, every spiritual habit, every heavenly 
desire, shall spring and rise, and flourish, and spread abroad 
in your heart and character, from Christ who dwelleth in you, 
by the power of the Spirit with which he sanctifieth you. But 
until by faith, you put on Christ, and yield yourselves to him, 
you are dead in your sins. " He that hath not the Son of God, 
hath not life." And a dead man might as justly be expected, 
to rise up, and offer a price for that life, the possession of 
which is implied in this very rising, as you expect to offer 
anything, from a depraved and dead soul, upon the worth of 
which Christ may shew the further power of his grace. You 
are to be saved wholly by grace; that grace is applied to you 
through a faith which is of the operation of God. So that 
even here, to take away, all pride and glorying from your- 
selves, the grace, and faith, and every mercy, are declared to 
spring from other power than yours. They are all " the gift 

s* 



210 THE GOSPEL WAY [lect. ii. 

of God," a gift to those who are poor, and destitute, and per- 
ishing in sin. 

III. " That not of yourselves, it is the gift of God:' This 
last assertion does not refer merely to the faith which has 
been just declared, as the method of salvation, but to the 
whole salvation by grace, of which the text speaks. Every 
part of man's salvation, is equally the free gift of God. 
The original purpose to save, the glorious sacrifice which has 
been made, the offer of the benefits of that sacrifice to you, 
the acceptance of it by your own hearts, and the peace and 
holiness which this acceptance gives, are all equally the re- 
sult of a principle of love in God, which looks to no merit, or 
strength, or recompense, in the creatures, to whom the gift is 
made. The same determinate counsel and purpose of divine 
mercy, which delivered up a Saviour to be crucified for you, 
and elected you as the objects of this amazing gift, will 
in the last day, finish your salvation by crowning you with him. 
Your last breath will be as much dependant upon him as your 
first ; and eternity will be spent, not in personal congratula- 
tions upon your own strength, or wisdom, or perseverance, but 
in raptured hallelujahs of thanksgiving, to him who has loved 
you, and given himself for you, and washed you from your 
sins in his own blood, and redeemed you from every kindred 
and tongue, and people and nation, to make you kings and 
priests unto God for ever. 

These precious truths have been controverted in every age, 
and there have been multitudes of men who have opposed this 
casting down of human merit, and this ascription of all praise 
and glory, to the grace of God. Still the Bible teaches the 
same thing; and the plain and simple way of salvation which 
it first laid open to sinners, it lays open now. And it seems 
to me that nothing can be more plain and evident, and intel- 
ligible, than is this way of salvation which the gospel offers. 
On the one side there is a poor, wretched creature, wanting 



LECT. II.] OF SALVATION. 211 

every thing and having" nothing to give ; and on the other 
there is a bountiful Sovereign and Lord, vi^ho offers every 
thing freely, and asks no price from the subject of his grace. 

The gospel is provided in all its operations as a remedy for 
existing evil, and as such it is in every part exclusively " the 
gift of God." If you come back to consider the actual state 
of a fallen being, the actual condition of your own souls by 
nature, you will find yourselves to be entirely in a guilty, pol- 
luted and helpless condition. In this state of spiritual ruin, 
God has provided for you a remedy; and he both inclines and 
enables you to accept and apply that remedy. For your guilt 
he applies to you the atoning blood of Christ ; for your pollution 
and weakness, he sends the Holy Spirit to bring you to Christ, 
and to begin and carry on a work of grace within your hearts. 
By looking to Christ you may obtain peace with God and in your 
own conscience ; and by yielding yourselves to the influences of 
God's Holy Spirit, you may become renewed and sanctified in 
all your powers. Your renovated health will begin immedi- 
ately to appear. You will be enabled to mortify all your for- 
mer corruptions, and to walkholily, justly and unblamably be- 
fore God and man, and will become transformed into the di- 
vine image in righteousness and true holiness. But to what 
then shall be ascribed the change which has taken place with- 
in you "? Will it not be altogether owing to the remedy which 
God has prescribed and enabled you to apply T To your latest 
hour you will continue to apply the same remedy ; for through 
the whole of this life you will be only convalescent and not 
perfectly recovered. And when in the full establishment of 
your spiritual health, in the heavenly inheritance, you tell the 
history of your restoration, it will be to the sole honour of that 
Almighty Physician who visited you in your lost estate, and 
brought a balm which was adequate to your need. Now is 
not this perfectly plain and simple? Is it not exactly ^Aegift 
which every sinner wants for the peace of his mind, and for 



212 THE GOSPEL WAY [lect. ir. 

the sanctification and salvation of his soul ? Yet in this re- 
presentation, all is of grace. Both the Saviour himself, and 
unmerited salvation through him, are the free gift of God ; 
and not according to works of righteousness which we have 
done, but according to his mercy we are saved by the wash- 
ing of regeneration and the renewing of the Holy Ghost. 

I have thus endeavoured to set before you the gospel way 
of salvation. You find it a way perfectly adapted to your 
condition and to your necessities. It calls for your sincere 
thankfulness to God, who has been willing to provide it, and 
for your cordial acceptance of the gift, while it is so freely 
presented. But all will be of no avail to you unless you em- 
brace with rejoicing, the remedy which is thus presented. Let 
not the subject, therefore, be allowed to rest in your under- 
standings unfruitful and barren. Seek to have your hearts 
interested in it ; hear the voice of the Spirit, which says to 
you, "This is the way, walk ye in it;" and turn not to the 
right hand or to the left. Let me beseech you to seek a deep 
acquaintance with your real state before God, and the appli- 
cation to yourselves of the gracious remedy which is offered 
you in the gospel. 

Had you but a due preparation of heart for the reception of 
_this gospel, — were you truly convinced of your un worthiness 
and danger, the glad tidings of salvation would distil as the 
dew upon your souls, as the showers that water the mo wn 
grass. Did you feel that the sorrows of death compassed you 
about, and the pains of hell had got hold upon you, in the deep 
and piercing sense of your own guilt, the sound of salvation 
purchased by our incarnate God would transport your souls, 
as it did the angels, when they sung, "Glory to God in the 
highest ; and on earth, peace ; good will towards men." Un- 
speakable joy would spring up in your hearts from the thought 
of an indwelling God, undertaking your cause and working ef- 
fectually upon your souls. The great and universal reason 



lECT. II.] OF SALVATION. 213 

why you hear the gracious invitations and promises of the 
g-ospel so inattentively, and with so little effect upon your 
characters, is, that you are not convinced of your danger. You 
do not feel and mourn over your lost condition. " They that 
are whole need not a physician." Because so many of you 
believe yourselves to be whole, the remedy is heedlessly re- 
jected, and your souls are left to perish. O that God would 
tear off from your hearts, the veil which Satan and the world 
are uniting to weave over you, and make you to see the pol- 
lutions which are there open to his view! Why are you so 
anxious to deceive yourselves in this matterl There is a day 
before you when hell shall be naked, and destruction shall have 
no covering ; when every false excuse shall fail, and every 
extenuating plea shall become utterly useless; and when, 
though discovery shall be perfect, it shall be too late to be 
beneficial. If you are insolvent and ruined, why attempt to 
delude yourselves with the contrary belief? But are you 
not } Do you not feel so'? Then Jesus is no Saviour to you. 
You may as profitably own Mahomet or Brahma for your Lord, 
as Jesus. He will not, he cannot save you till you feel your- 
selves to be lost. I pray you look at your characters in the 
mirror of God's infallible word ; and while he proclaims that 
you have altogether gone out of the way, acknowledge the 
truth of his representation, and be willing that he should bring 
you back to himself in peace. 

Upon this deep acquaintance with your own character and 
state alone, can be built a proper acceptance of the gospel. 
However your understandings may be enlightened with a 
knowledge of the gospel way of salvation, it will profit you 
nothing while this knowledge is merely speculative. Though 
the patient in the hospital should deliver a lecture upon his 
own disease, and the adaptation of the remedy to his want, it 
would avail but little should he still refuse to apply the 
remedy to himself. If you neglect the gracious remedy of 



214 THE GOSPEL WAY [lect. ii. 

the gospel, or substitute any other in its stead, you do so to 
your eternal ruin. I beseech you to look to Christ by his 
Holy Spirit, for the justification, and the sanctification of 
your souls. In no other conceivable method can you find sal- 
vation from the condemnation of the law, the bondage of sin, 
and the everlasting punishment of hell. There is no other 
name given for salvation, but the name of Jesus, and that 
name is worse than useless to you, unless it be permitted to 
dwell in your heart, as your hope and comfort. Yield your- 
selves to his power. Be willing to be saved by grace through 
faith; and so receive the unspeakable gift of God, that his 
power may operate within you, to bring you home to that fold 
of ransomed sinners, which is under one shepherd, Jesus Christ, 
the Great Bishop and Shepherd of souls. 



LECT. m.] OF SALVATION. 215 



LECTURE III. 



THE HISTORY OF THE GOSPEL. 



Blessed be the Lord God of Israel, for he hath visited and redeemed 
his people. 

As he spake by the mouth of his holy prophets, which have been 
since the world began." — St. Luke, i, 68 — 70. 

In one previous discourse, we have considered the great o6- 
ject which the gospel designs to accomplish; " to seek and 
to save that which is lost." In another, I have spoken of 
the way which the gospel lays open for the attainment of 
this object, which is " by grace through faith, as the gift of 
God." 

Before I proceed to consider several distinct attributes and 
characteristics of the gospel, I wish in my present discourse 
to set before you the history of the gospel. By this expres- 
sion, I do not mean the narrative of facts which the writings 
of the Evangelists contain, but the history of the gospel itself, 
as a dispensation to man, showing its origin and its progress, 
in the clear manifestations of its grace to those for whom it 
was designed, since the fall of man. 

As an appropriate introduction to this subject, I have se- 
lected this text from the sacred hymn which Zacharias uttered 
at the circumcision of his son. This hymn was spoken by 
the immediate inspiration of God, for it is said, " that Zacha- 
rias was filled with the Holy Ghost, and prophesied" in the 



216 THE HISTORY OF [lect-iii. 

divine language which is here contained. Every assertion 
therefore which this hymn makes, must be infallible and eter- 
nal truth. 

The son of Zacharias was the forerunner of the Lord Je- 
sus Christ, the Saviour of the world ; and on the occasion of 
his public dedication to God, his father prophesied of the 
character and work of that Saviour before whom he was to 
be sent. 

The Redeemer was not yet born in the lowly nature which 
he had assumed. But the faith of Zacharias was led for- 
ward to him, when it is more than probable that none of his 
auditors, beside his own wife, understood the allusions which 
he made. "Blessed," he says, "be the Lord God of Israel, 
for he hath visited and redeemed his people, and hath raised 
up a horn of salvation for us in the house of his servant Da- 
vid." In the figurative language of the Israelites, a horn 
implies great strength, and in the text, " a horn of salvation," 
is a strong salvation ; an all-sufficient salvation ; a salvation 
to the uttermost ; or, as in our prayer-book " a mighty salva- 
tion ;" because accomplished by the mighty God of Israel, 
although he stooped to be a babe in the family of his servant 
David. The reference of this high title, "The Lord God of 
Israel," to the child who was to be born of Mary, becomes 
evident in the succeeding verses of the hymn, in which 
Zacharias addresses himself to his own child, whom he now 
held up in dedication unto God, " And thou, child, shalt be 
called the prophet of the Highest, for thou shalt go before the 
face of the Lord to prepare his ways." And this perfectly cor- 
responds with the statement of the angel before the birth of 
John, " He shall be filled with the Holy Ghost, even from his 
mother's womb; and many of the children of Israel shall he 
turn to the Lord their God, and he shall go before him, (the 
Lord God of Israel,) in the Spirit of Elias, to turn the hearts 



XECT.iii.] THE GOSPEL. 217 

of the fathers to the children, and the disobedient to the 
wisdom of the just, to make ready a people prepared for the 
Lord," 

The great event for which Zacharias thus praises God, 
was the incarnation of the Lord God of Israel; the whole 
sum and substance of the gospel. This raising up of a mighty 
salvation in the family of David, in the birth of him who was 
to be the Saviour of the world, Zacharias says was a fulfil- 
ment of all the divine promises of salvation to the people of 
Israel *' Blessed be the Lord God of Israel, for he hath 
visited and redeemed his people, as he spake by the mouth of 
his holy prophets, which have been since the world began." 
The incarnation and suffering of the Son of God, is the sub- 
ject of the gospel. This gospel has been proclaimed by the 
inspired prophets of God, from the beginning of the world. 
The interesting subject which I now propose to you, the his- 
tory of the gospel, will lead me, 

I. First, cursorily to trace these different publications of 
the gospel to men, from the earliest ages of the world, in 
order to show that the great truth upon which we rest our 
hope, the incarnation of a mighty Saviour, was from the be- 
ginning of the world spoken to our fathers by the holy pro- 
phets whom God inspired. 

From the day of man's fall from God, one great plan has 
comprehended the whole arrangement of divine providence 
and divine mercy. This one plan is the redemption of the 
world, by our Lord Jesus Christ. For this the earth and men 
have been suffered to exist. For this the mighty revolutions 
of the sons of men have been overruled. For this the least 
event in the life of each individual subject of redemption is 
made to operate. And all things work together for this un- 
speakable good to those who love God, who are called accord- 
ing to this purpose. 

The scriptures teach us that all the various parts of man's 



218 THE HISTORY OF lect. in. 

salvation have been devised from the foundation of the vi^orld. 
The great covenant of redemption between the persons of 
the Deity, in which the Father, the Son, and the Holy Spirit 
united to bring back the captives of Satan, was made before 
the world was created. The great sacrifice which the law 
demanded, and which this covenant of redemption provided, 
was then appointed, and Jesus is called the Lamb, slain from 
the foundation of the world. The book of life was then pre- 
pared, and the saints are said to be those who are written in 
the Lamb's book from the foundation of the world. The ever- 
lasting home for the saints was then provided ; for thus says 
Jesus of the redeemed, " Then shall the king say to them on 
his right hand, come ye blessed of my father, receive the 
kingdom prepared for you from the foundation of the world." 
The view which is thus presented of the great salvation of 
the gospel, is high and comforting. For the everlasting good 
of the feeblest Christian, the power of Almighty God has 
been exerted from the beginning of the world ; and the gos- 
pel, which in its rich and attractive invitations is preached to 
us, is the simple, but glorious intelligence of that which oc- 
cupied the wisdom and the love of heaven, before this world 
was formed. 

The redeeming visit of the Lord God of Israel, of which 
Zacharias speaks, was planned and determined before the 
creation, and has been announced as the object of faith to the 
people of God, in every age since the world began. This I 
will proceed to exhibit to you, and may your hearts unite with 
the father of the Baptist in blessing the Lord God of Israel 
for this work of grace. 

1.. We will first speakof that period of history between the 
fall of man and the covenant with Abraham, and shew how, 
in all this interval of time, God was proclaiming the glad 
tidings of the gospel to men. 

As soon as Adam fell, the Son of God immediately enterec 



LECT.iii.] THE GOSPEL. 219 

upon the office and work of a mediator. This work he had 
undertaken before the world began ; for he thus says of him- 
self, " 1 was set up from everlasting, from the beginning, or 
ever the earth was." Now the appointed time had come, 
and in the moment of man's transgression, he immediately 
presented himself as the daysman between a holy, infinite, 
offended majesty, and offending mankind. His mediation was 
at once accepted, and wrath was prevented from going forth to 
execute the amazing curse which had been denounced against 
transgression. It is manifest that Christ began his work of 
mediation instantly upon the fall, because God immediately 
exercised mercy, and did not cut off man at once as he did 
the angels who had sinned. But no mercy could be extended 
to fallen man, but through a mediator. The exercise of di- 
vine forbearance and mercy shows the commencement of the 
work of the gospel, and when the Saviour came to comfort 
our first parents, on the day of their transgression, in the 
garden of Eden, he came to seek and to save that which was 
lost, as much as when he came afterwards to take upon him- 
self the nature of man of the virgin Mary. 

From that day Christ took upon himself the care of his 
church in all his offices. He undertook to teach his people as 
their great prophet ; to intercede for them as their priest, and 
to govern \\-\em diS their king. He was then set up as the 
captain of the Lord's host; as the captain of salvation to his 
church, to defend them against all their foes, and from that 
hour God acted solely through a mediator, in teaching, go- 
verning, and blessing the children of men. 

While on the day of the fall the Son of God commenced the 
attainment of the great object of his mediation, on the same day 
intelligence of this was also proclaimed to man, and the gospel 
was first preached upon the earth. God said unto the serpent, 
" I will put enmity between thy seed and her seed : it shall bruise 
thy head and thou shalt bruise his heel." Here was the first re- 



230 THE HISTORY OF [iect. in' 

velation of the covenant of grace ; the first dawning of the gos- 
pel upon the earth. By the transgression of man, the light o^ 
God's favour had been shrouded in darkness, which neither 
men nor angels could scatter ; and when, on that day of sin, 
God called man to account, his heart was filled with shame 
and terror. These words of God were the first dawning of a 
returning light. Before they were uttered there was not one 
glimpse of mercy ; not one beam of comfort, nor a single 
source of hope to the sinner. Here was a certain intimation 
of a merciful design to be accomplished by " the seed of the 
woman," which was like the first glimmering of morning in 
the eastern sky. This gracious promise was given before the 
sentence was pronounced upon either Adam or Eve, from ten- 
derness to them, lest they should be overborne with a sentence 
of condemnation, without having any thing held out whence 
they could gather hope of deliverance. 

In the institution of sacrifices, with the skins of which 
Adam and Eve were clothed, the gospel was again revealed 
to man, and a permanent type set up of the sacrifice of Christy 
by which the power of Satan was to be subdued. The ordi- 
nance of sacrifices was instituted immediately after the reve- 
lation by the promise of the covenant of grace. Thus the 
first stone in the great edifice af man's redemption was laid 
in prophecy of Christ, and the next in this standing type of 
his one sacrifice for sin. 

Not long after the gospel was thus first proclaimed upon 
the earth,, and the way of salvation through a mediator was 
laid open, God began the work of actually saving the souls of 
men. It is probable that the first fruits of the redemption of 
Christ were Adam and Eve. It is probable, I say, from God's 
manner of treating them, in comforting them by a promise, 
under their awakenings and terrors ; for while they stood 
trembling and astonished before their Judge, without any ex- 
pedient from which they could gather hope, then God offered 



lECT. III.] THE GOSPEL. 221 

them an encouragement, and told them of his designs of 
mercy through a Saviour before he passed the sentence against 
them. 

But it is certain that in their children, the great Captain of 
Salvation manifested his power to save to the uttermost. In 
the instance of righteous Abel, we hear of the first ransomed 
sinner who entered the inheritance of glory through Christ's 
redemption. In him the gospel thus wrought its perfect 
work. In him the angels first acted as ministering spirits to 
bring a lost soul to glory. And in him the holy inhabitants of 
heaven had the first opportunity to behold one of this fallen, 
ruined race, brought to the enjoyment of the heavenly rest. 
Thus, while they saw the first effect of the full operation of 
the gospel, and could sing " worthy is the Lamb that was slain 
to receive honour, and glory, and blessing," he first expe- 
rienced this operation of redeeming love, and first raised in 
heaven that song of experience " to him who had loved him, 
and given himself for him, and redeemed him" from misery 
and death, and had made him a king and priest unto God for 
ever. By faith Abel had accepted the promjses which God 
had given unto man ; and offering, in this faith, a sacrifice 
which was indeed excellent and acceptable, he obtained wit- 
ness that he was righteous ; and by this instance of a living 
and sufficient faith, " he being dead, yet speaketh." 
, By Enoch, God was pleased again with great clearness to 
testify the coming of the Lord to establish the kingdom which 
was committed to him upon the earth, " The Lord cometh 
with ten thousand of his saints to execute judgment upon all." 
This may refer to any particular coming of Christ, and it can- 
not reasonably be confined to any one. But it speaks general- 
ly of his coming in the power and glory of his kingdom, and 
is fulfilled, both in his first coming to purchase a people for 
himself, and his second coming to finish the salvation of this 
people, and the destruction of his enemies, and to set up his 



222 THE HISTORY OF [lect. iir. 

glorious kingdom on the earth. The coming of the Lord God 
of Israel to visit and redeem his people, and to place his ene- 
mies under his feet, forms the whole matter of the Gospel. 
To this the faith of Enoch was directed ; and while he pro- 
phesied of it to the men of his generation, he embraced it as 
the hope and comfort of his own soul. By faith in this ap- 
pointed Mediator, he was translated that he should not see 
death; and was not, for God took him. 

Noah also became a preacher of righteousness, and by the 
Spirit of Christ, preached to those whose souls were in cap- 
tivity and bondage to the power of sin. The righteousness 
which he preached, and of which he became an heir, was the 
righteousness of faith, or the righteousness of the Mediator 
not yet finished, embraced by faith. With him God renewed 
his covenant of grace, and gave him a promise of peculiar 
blessings in the posterity of Shem. God accepted the sacri- 
fice which he offered, and established with him and his seed 
after him, that everlasting covenant in all things Vk'ell ordered 
and sure. 

By faith in this one Mediator, who was to be peculiarly the 
seed of the woman, by whose sacrifice a real satisfaction 
would be made for sin, and by whose obedience a perfect right- 
eousness would be provided as an object of faith, all, from 
Adam downwards, who were saved at all, obtained redemp- 
tion. To them, in every generation, the Gospel was preached; 
and the great fact, which forms the Gospel, the incarnation 
and sufferings of the Son of God, was held out to them as the 
one grand object of their faith. By this faith all the elders 
or patriarchs who were redeemed, have obtained a good re- 
port, and transmitted a name to posterity which is honourable 
to God, and honourable to themselves. This faith in the di- 
vine promise of a Saviour, was to them the substance of every 
thing they hoped for, and the suflacient evidence of their 
truth, although they were things not seen. Since the world 



LECT. III.] ' THE GOSPEL. 333 

began, God hath spoken to men by his holy prophets of the 
coming of the Redeemer, who is all our joy and all our salva- 
tion. 

2. After we have thus traced the publication of the gospel 
from Adam down to Abraham, there will be no difficulty in 
understanding and acknowledging its clear and full revela- 
tion to him. The Apostle Paul says, that God preached the 
Gospel unto Abraham, in that gracious promise, "In thee shall 
all nations of the earth be blessed." The single object for 
which Abraham was called, and for which his family were 
separated from all others was, that the promised Saviour 
might be made a more particular object of faith, as coming 
from him. To him, in a new and more specific manner, the 
covenant of grace was revealed ; and the rite of circumcision 
was instituted as the outward sign of that covenant estab- 
lished with his family. To former patriarchs God had 
preached the Gospel in proclaiming a Saviour who was to 
come as the sinner's only hope. To Abraham he preached 
the same Gospel yet more clearly, in promising a Saviour to 
come particularly from his posterity. The glad tidings of a 
sufficient Mediator were clearly made known to him ; and his 
faith in the promises of the Gospel was so established and 
entire, that our Saviour says of him, " he saw my day, and 
was glad." By faith in a coming Redeemer he was justified 
and saved. And the faith which he had in Christ, the sure 
confidence with which he relied upon his mediation and offer- 
ing, are repeatedly adduced in the New Testament, as illus- 
trating the faith with which we are required to embrace a 
Saviour who has finished the work which was given him to 
do, and has gone to the glory which he had before the world 
was. 

To Isaac the covenant of God's mercy was renewed, and 
the promised Saviour foretold, as coming from his posterity; 
and to Jacob, still more clearly, was the Gospel preached, 



224 THE HISTORY OF [lect. in. 

while Esau and his family were rejected. In the ladder 
which was presented to Jacob, as connecting together earth 
and heaven by the ministration of angels, an incarnate Saviour 
was offered to his faith. An open way of salvation was thus 
exhibited to him in vision, while in the very time of the ex- 
hibition, God renewed that gracious promise of a Redeemer 
from his seed, upon which the faith of his fathers had rested. 

Another most remarkable proclamation of the manifestation 
of God in the flesh for man's salvation, was given to Jacob, 
in his wrestling with God and prevailing in the contest, after 
his return from Padan Aram. Here was a representation to 
his faith of the whole scene of Christ's humiliation ; God was 
shown to him as dwelling indeed upon the earth, and subject- 
ing himself to the power of his creatures; and the all-import- 
ant fact, that there was a way in which man might prevail 
with God and obtain a blessing, was established in his mind. 
So frequently had the covenant of promise been renewed and 
confirmed with Jacob, that his faith rested upon a Saviour 
with remarkable distinctness and comfort. And when upon 
his bed of death, he left his last blessing to his sons, the most 
precious and desirable of all blessings, a Saviour from sin, he 
bequeathed to them also. One of the clearest predictions of 
the time, and of the success, of the publication of the Gospel, 
which the Old Testament contains, is in the last blessing of 
Jacob to his son Judah. 

To Adam, the promise of a Saviour was given in the gene- 
ral expression, "the seed of the woman." To Noah it was 
annexed to the descendants of Shem. To Abraham it was 
limited to his posterity by Isaac. To Isaac it was confined 
again to Jacob; and when by Jacob it was transmitted to his 
children, the descendants of Judah were selected as those 
from whom the Christ should come. Judah was to be the 
ruler of Israel in the person of David and his successors on the 
throne. And " the sceptre shall not depart from Judah," said 






lECT. III.] THE GOSPEL. 225 

the dying Jacob, " nor a lawgiver from between his feet, until 
Shiloh come, and to him shall the gathering of the people 
be." Thus the light of the Gospel shone more brightly in 
every succeeding age, as the time drew nearer in which all 
its promises were to be fulfilled, and its covenanted Mediator 
was to be manifested among men. 

3. After this period it is hardly necessary to trace the his- 
tory of the publication of the Gospel. From the time of Moses 
the whole Scriptures are full of the revelations of Gospel 
mercy. Every sacrifice in the tabernacle or temple; every 
type of the Jewish institutions; every prophecy and promise 
of succeeding generations preached Christ to the faith of men. 
The wonderful visit for the purpose of redemption, which the 
Lord God of Israel was to make to the earth, in the fulness of 
his appointed time, was unceasingly proclaimed. The tide 
of prophecy swells from age to age, until in the time of 
Isaiah, it has grown into an unlimited flood; and the Gospel is 
hardly preached with more clearness and power by St. Paul 
than by him. From the beginning of the world Jesus was 
made the one great object of faith; and the predictions of his 
character and office are multiplied until his time and place of 
birth, his miracles and instructions, his sufferings and the 
manner of his death, his resurrection and subsequent ascen- 
sion to glory, are spoken of so particularly and so minutely, 
that the language of the later prophets, appears to be rather a 
history of what is past, than a prophecy of what is yet to 
come. 

From this history of the gospel, you see that the sinner's 
ground of hope has been the same from the beginning of the 
world. The same Jesus who is preached to you for your ac- 
ceptance, was preached to men from Adam down to Moses, 
and from Moses to the day in which we live. No child of 
man has ever passed into the heavens but through his re- 
demption. His offering was equally availing and prevalent 



226 THE HISTORY OF [cect.iii. 

for Adam and Abel and ourselves. By his own obedience no 
man has ever found acceptance before God. But the same 
Almighty grace which has rescued the believing sinners in 
this congregation, brought the first ransomed sinner to glory, 
and every other one since his time. We offer no new com- 
mandment unto you, but that commandment which has been 
from the beginning, that you should believe on him who has 
been set up from everlasting, as the one Mediator between 
God and man, in whose blood alone there is redemption for 
your souls, even the forgiveness of your sins. 

II. How elevated is the view which this subject presents 
of the character of our Saviour Christ! His love how won- 
derful, that interposed for man in the moment of his trans- 
gression, when there was no arm that could save, and there 
seemed no possibility of finding any expedient by which the 
apparently inevitable punishment of sin could be turned aside. 
How great the power which has been exercised to accomplish 
this work of redemption in every age. Angels who have wit- 
nessed from the beginning his labours of love, know how 
worthy he is to receive blessing, and honour and glory for 
what he has done, and they gladly unite to praise him for all 
his goodness, and all his mercy. Unnumbered multitudes of 
ransomed saints in the enjoyment of the glory which he has 
purchased, ascribe all the praise for their redemption unto 
him. He is the head of all things in heaven and on earth? 
and all living beings live through him. To the once cruci- 
fied and now exalted Jesus, the universe, which is upheld by 
the word of his power, unites to render its thankful homage. 

How unspeakable is the privilege which this subject pre- 
sents to the true believer in Jesus Christ! The least in the 
kingdom of heaven is united by an everlasting bond to the 
glorious assembly who have been redeemed through the blood 
of the Son of God. The Redeemer has but one church. Angels, 
and living saints, and dead, but one communion make. The 



LECT.iii.] THE GOSPEL. 227 

innumerable company of angels are subjected unto him. The 
ransomed believers in his power, from righteous Abel down 
to this day, are partakers of his glory ; and to this holy and 
heavenly assembly, the weakest believer on earth is eter- 
nally united. The poorest Christian in the world is the con- 
stant subject of angelic protection and care. And though men 
may despise him, the hosts of heaven delight to watch over 
him, to minister to his wants, to console "his sorrows, to de- 
fend him from dangers, and to bring him to the salvation of 
which he is made an heir. How delightful is the thought 
that we are never alone! In ail our afflictions we have a 
great High Priest whom angels worship ; who can be touched 
with the feeling of our infirmities, and remembers whereof 
we are made. In our seasons of bodily suffering or family 
distress, in our periods of earthly adversity and want, he will 
be a present and all-sufficient help. When the shades of death 
are gathering around us, he will stand by us to alleviate our 
distress and to elevate our hope. He will pass with us through 
the dark valley that we may be in perfect peace. In the 
great day of judgment he will own us amidst assembled 
worlds, as the satisfying travail of his soul. He will pro- 
claim to the universe that we are the jewels whom he has 
purchased for himself, and over whom he will rejoice for ever. 
He will accept us, poor and worthless as we are, freely through 
the value of his own blood, and crown us with everlasting 
glory in heaven. How unspeakable is the privilege of being 
united to the whole company of the redeemed, through the 
precious and all-sufficient offering which is published to us in 
the gospel ; and that privilege belongs to every one who has 
sought for refuge in the precious blood of a divine and mighty 
Saviour. 

How amazing is the conduct of those who persevere in 
rejecting the mercies which this gospel presents to universal 
acceptance ! With what unutterable joy Adam must have 
heard of a hope of returning peace ! With what transport 



228 THE HISTORY OF [lect. iii. 

Abel must have taken possession of that home of glory to 
which he was carried so suddenly from the trials of the 
world ! And why should any of you, who need a Saviour as 
much as they, and to whom the blessings of redemption are 
as freely offered as they were to them, take upon yourselves 
the voluntary and persevering rejection of all that Christ has 
done in your behalf. How much you will desire to see one 
of the days of the Son of man when the wish will be entirely 
vain! It is a fact with the unconverted sinner, — despise the 
assertion of it as he will, — that the hour will come, when, 
trembling and astonished, he will crouch before the Son of 
man, and beg and cry for the mercy which he has so often 
cast heedlessly away How amazing is it that the man 
who knows that death, and judgment and eternity are 
spread before him, should be willing to throw away a hope, 
the sufficiency of which he acknowledges, while he has no- 
thing to supply its place upon which he dare trust himself. 
And yet this is the conduct of every unconverted soul before 
me. There is not a man here, destitute of spiritual religion, 
with a heart unrenewed by the Holy Spirit, but is rejecting 
what he knows to be a sufficient hope, while the rejection of 
this hope leaves his soul utterly without comfort and peace. 
How amazing in the sight of angels must be this course. 
They wondered when mercy was proposed to man. They 
must wonder still more when this mercy is again offered, after 
it has been rejected. They must wonder most of all, if sin- 
ners still persevere in this rejection, and finally determine to 
choose darkness rather than light. 



zECT.iy.] THE GOSPEL, 229 



LECTURE IV. 

THE WISDOM OF THE GOSPEL. 

We speak the wisdom of God in a mystery, even the hidden wisdom 
which God ordained before the world unto our glory. — 1 Corinth- 
ians II. 7. 

The object which the gospel is to attain, the way in which 
it is to attain it, and the history of its attainment of this ob- 
ject in past ages, have occupied our attention in three former 
discourses. I wish now to speak of the several characteris- 
tics of the gospel itself, as a dispensation of divine grace and 
mercy to man ; to show its unsearchable wisdom, as an expe- 
dient for man's salvation ; its almighty power as an instru- 
ment for the accomplishment of this end ; the grace and love 
which are displayed in the gift which it offers unto man, and 
its excellency and glory, as a revelation of the character and 
purposes of God in his relation to fallen man. 

My present subject is the unsearchable wisdom of God, 
as displayed in the gospel, as an expedient or plan for man'' s 
salvation. 

The text which I have selected contains St. Paul's descrip- 
tion of this wisdom, as proclaimed by him and his fellow 
apostles. When he carried the gospel of Jesus to the en- 
lightened and philosophical inhabitants of Corinth, he was 
aware that they sought after wisdom, and expected him tode- 
velope to them some new scheme of philosophy which should 
furnish matter for their own speculations. In opposition to 
this desire of theirs, he professes to them the single deter- 
mination with which he came to them, which was to make 

u 



230 THE WISDOM OF [lect.it. 

known to perishing transgressors, Jesus Christ and him cru- 
cified, as the only foundation for hope or acceptance before 
God. 

This preaching rejected all the enticing words of man's 
wisdom ; all the false and delusive words of persuasion with 
which other teachers were accustomed to come to them, and 
depended for its whole success, upon the demonstration of the 
Divine Spirit and the power of God. He did not attempt to 
flatter them upon their own powers of understanding, nor to 
submit to the decisions of their natural and darkened reasons, 
the truths which he was sent to teach. He told them of their 
sins and dangers, and he held out to them freely the remedy 
which divine grace had provided for their .wants. Such 
preaching, which dealt only with men as poor and depraved 
creatures, which addressed them from an eminence of authori- 
ty, as those who were lost, was regarded by them as foolish- 
ness, and their proud hearts despised him for the bold asser- 
tions which he made of the necessity of man, and of the 
abundant mercy of God. 

But though he has often adopted their own scornful ex- 
pression, and called the preaching of the cross of Jesus fool- 
ishness, he denies that such was really the character of his 
preaching. "We speak wisdom," he says, "among them 
that are perfect," or able to understand us, " yet, not the wis- 
dom of this world;" no wisdom of man's discovery.' "But 
we speak the wisdom of God in a mystery ; the wisdom 
which lias been hidden, but which God ordained before the 
world to our glory." 

The apostle here, as in many other places, calls the gospel 
the " wisdom of God." He describes it as wisdom which re- 
veals such things as eye hath not seen, nor ear heard, nor the 
heart of man conceived ; as wisdom which is revealed to man 
solely by the Spirit of God; the Spirit which searcheth all 



jiF.cT. IV.] THE GOSPEL. 231 

things, evea the deep things of God, and which the natural 
or unrenewed man cannot discern or understand. 

" We speak," he says, in preaching the gospel, " the wisdom 
of God." 

This display of Divine Wisdom, which the gospel makes, 
has before been "hidden in a mystery." It was not clearly 
ravealed until the preaching of Jesus brought life and immor- 
tality to light. It was concealed in the types of the Jewish 
religion, and in the predictions of the Jewish, prophets; and 
so hidden in the mysterious representations of the Old Tes- 
tament, that none of the princes or wise men of this world 
knew it, but in their ignorance of it, crucified the Lord of 
glory. 

But although the wisdom displayed in the gospel was hid- 
den in a mystery, before its full and perfect revelation, in the 
coming and sacrifice of the Lord Jesus, it was wisdom or- 
dained before the foundation of the world. The whole plan 
of bringing from among men many sons to glory, through the 
sufferings of the Captain of their salvation, was devised and 
determined before the creation of man ; and the gospel which 
Paul preached, and which we preach, is but the intelligence 
of that plan of mercy which God ordained then, for man, 
as a manifestation of the unfathomable depths of his own 
wisdom. 

From this declaration of the apostle I derive my present 
subject of discourse. 

The gospel displays the unsearchable wisdom of God, 
which ordained a plan of salvation and glory for sinners, be- 
fore the foundation, of the world, and concealed it in the mys- 
teries of the Old Testament until he came, in whom all 
these mysteries were to be fulfilled and made plain. 

I. The gospel displays the wisdom of God, in a considera- 
tion of the 'peculiar difficulties which it was required to meet. 



232 THE WISDOM OF [ebct. iv. 

In this view it may well be called the " wisdom of God in a 
mystery," for the extent of wisdom displayed is deeply mys' 
terious. 

In the fall and disobedience of man, so many difficulties, 
and apparently such insurmountable difficulties were created, 
that all hope of his restoration would seem impossible. A 
holy being had become a polluted and guilty one. How- 
should he be restored 1 The holy and unbending law of 
God had been violated. How should the breach be made up? 
The majesty and faithfulness of an all-powerful God had 
been offended. How should it be appeased ] It will be re- 
membered that these questions were now agitated for the 
first time. All these difficulties had occurred in the case of the 
angels who had sinned ; but there was no purpose to save 
them, and therefore there was no necessity to ask, in their 
case, how the difficulties should be overcome; with them sin 
had its perfect work, and the wages of sin was death. 

In the case of man's transgression there was a previous de- 
termination to save them from the ruin in which they were 
involved, and the demand for wisdom was to solve the way 
in which it should be done. 

We will suppose for a moment that it had been left to man 
to devise a way for his own restoration to the Divine favour; 
or that every created mind had been consulted by him for that 
end ; and can you conceive that any way would have entered 
into the thoughts of any finite being, but an immediate and 
absolute pardon, by a single sovereign act of mercy] We 
may see many difficulties attending such an exercise of mer- 
cy ; and whether it would have been at all consistent with 
the honour of God's character, it is utterly impossible for us 
to say. None but God can know what it is within the power 
of God to do. But we may safely say, even if we suppose 
such an act of mercy, under existing circumstances, possible, 
it was not the way which would the most highly honour the 



lECT.iy.] THE GOSPEL. 233 

character of God, nor was it the way which was most suited 
to the wants of the occasion, and therefore it was not the 
way which a God of infinite wisdom thought best to adopt- 
Indeed, while I say we may see many difficulties attending 
an exercise of absolute mercy, under the circumstances of man, 
il appears to me entirely proper to say, that such an act of 
mercy would have been impossible. God, who delights in 
mercy, would surely have spared the sufferings of an innocent 
and holy Saviour, liad the salvation of man been possible 
without their endurance. 

How great was the difficulty which was here presented ! and 
what wisdom was demanded tomeet the necessities of the case! 
Every thing in the case was new. Every path to be trodden 
was hitherto untried. The breach which sin had made was in- 
finitely wide. It was an ocean over which no created intelli- 
gence could travel ; and the redemption of a single soul was 
so important and precious, that so far as men or angels were 
concerned, it must have ceased forever. 

I'o meet this infinite demand ; to make up all the difficulties 
which the case involved, and to bring God and man together 
across this unmeasured alienation, was required in the gos- 
pel; and here the wisdom of the plan by which it proposes to 
accomplish the purpose is gloriously displayed. When all 
created minds acknowledged that the case was hopeless, God 
brought forward to the view of his creatures the hidden wisdom 
which he had ordained before the world. He thus exhibited new 
views of his manifold wisdom. He made the fall of man an occa- 
sion of manifesting more clearly his own glorious perfections. 
This was his purpose and design, — and the difficulty in re- 
moving man's guilt, and restoring a ruined world to his favour, 
and at the same time bringing eternal glory to the character 
of God, was met and answered in the abundant provisions of 
the gospel. There is not a question to be asked in reference 
to man's salvation, which the gospel does not answer. It 



234 THE WISDOM OF [lect. ly. 

abundantly saves the sinner, and brings the highest glory 
to God. 

The wisdom of the gospel provisions supplies all your wants. 
It makes a guilty being a pardoned and justified one. It con- 
verts a polluted and defiled creature into a holy and perfect 
one. It satisfies all the demands and denunciations of the 
law. It perfectly compensates the offended faithfulness and 
majesty of the Creator, and restores man to God, and recon- 
ciles God to man. The difficulty which existed in the case 
of the first transgressor remains in the case of every other sin- 
ner to be converted unto God ; and the wisdom of the gos- 
pel as an expedient of salvation, is displayed in meeting and 
supplying this amazing difficulty whenever a sinner is brought 
home to God. 

II. The wisdom of the gospel is displayed in the manner 
in which it glorifies all the divine attributes. While it mani- 
fests abundant mercy on the part of the Great Creator, in his 
dealings with his creatures, it does not in the least degree com- 
promise any other of his perfections in the exercise of mercy. 
If you will conceive of the relation in which man, as a sinful 
being, stood towards God, you will see how all the attributes 
of the divine character were at war with him. God had 
given him a law in the hour of his creation, and had bound 
that law upon him in the most solemn manner. He had 
voluntarily and unnecessarily broken that law, and now, in 
the presence of all beings, the Creator and his creature 
were at variance,— as it were, in an awful contest, whether 
the Creator should be true to his word, in the punishment and 
destruction of the creature, or the creature should triumph in 
his rebellion over the instability of his God. Angels stopped 
to witness the result. Fallen spirits watched the progress of 
this conflict; and there seemed to depend upon the issue the 
one momentous question, shall God be the ruler of his crea- 
tures or no] 



LECT. IV.] THE GOSPEL, 835 

The holiness of God was called to express its abhorrence 
of sin, as it had done before. The justice of God was called 
to execute immediate vengeance on those who had committed 
sin, as it had done upon Lucifer and his host. The truth of 
God was called to fulfil the threaten ings which had been de- 
nounced against sin; and yet, amidst all these difficulties, 
God so loved the world that he had determined the whole of 
men should not perish, but some of them should have ever- 
lasting life. 

If the transgressor should receive an immediate and uncon- 
ditional pardon, how should the holiness of God be displayed, or 
hisjustice honoured, or his truth preserved inviolate? Shall all 
these glorious attributes be despised and passed over utterly un- 
heeded 1 The character of God is glorious, and must be glori- 
fied in the salvation of man ; but how it should be so glorified, 
the wisdom of men and angels could never determine. No 
means had been provided for the restoration of fallen angels, 
and no angel could tell what means should be provided for the 
restoration of fallen man. 

The attributes of God evidently required the punishment 
of sin. If the idea of a substitute had entered into any crea- 
ted mind, the difficulty was at once seen, how can an inno- 
cent being be punished for the guilty"? Can God accept a 
substitute? Can it be imagined that he would inflict, with 
his own hand, sufferings belonging to the guilty upon one 
without sin? 

Here the gospel displays its wisdom. It announces a substi- 
tute for the sinner. It exhibits the whole system under which 
this substitute was offered and accepted. 

But if only the fact that a substitute would be accepted 
had been suggested, all creatures might ask, where shall_one 
be found who can bear the punishment deserved by the mil- 
lions of mankind ? Were all the angels in heaven able to 
render such a service to a single man 1 Could any one less than 



236 THE WISDOM OF [lect. iv. 

the living God himself undertake such a workl Could it be 
conceived possible, that God should be willing to do this for 
creatures who had trampled upon his lawsl And if he were 
willing-, how could it be done 1 How shall God endure suf- 
ferings for man 1 How shall any thing which he thus does 
be put to man's account 1 And if God were willing to become 
man, and to put himself in the place of man, and to do and suf- 
fer what man was bound to do and suffer, how could it consist 
with the holiness and justice of God, to let the innocent suf- 
fer and the guilty go free 1 yea, to let the innocent suffer, 
that the guilty might go free 1 

The more we enter into the consideration of these things, 
and contemplate all the difficulties, which the holy attributes 
of God inevitably threw in the way of man's recovery, and 
the impossibility that any created wisdom should devise a way 
in which they could be reconciled, we see the wisdom of 
the gospel the more wonderfully displayed. Here divine 
wisdom interposes ; here the wisdom ordained in the coun- 
cils of the Eternal Trinity, before the world began, is ex- 
hibited ; and the intelligence of God's own determination 
unravels every obscurity and doubt, and throws new and in- 
finite honour upon his own character. 

Behold this glorious plan. God's co-equal, co-eternal Son, 
shall undertake for us. A body shall be given him. In the 
fulness of the time before appointed, he shall be born as 
man. As the substitute and surety for our souls, he shall 
bear our burden of sins in his own sacred body upon the 
cross. By his own obedience unto death, he shall work out 
an everlasting righteousness, commensurate with the utmost 
claims of the Jaw for all who believe. Thus every attribute 
of God shall be honoured, and God shall be just, and the 
justifier of him that believeth in Christ Jesus. 

Contemplate this " wisdom of God in a mystery." A 
mediator! That mediator, God; that God, man! That 



xect.it.] the gospel. 337 

Deity incarnate, suffering! Those sufferings borne in the 
stead of man ! His whole obedience, too, accepted for sinful 
man, and imputed unto him ! Sinners by this rescued and 
reconciled to God ! Sinners so reconciled, restored to the di- 
vine image, approved of God, justified before the assem- 
bled universe, exalted to thrones of endless glory! and all 
this in perfect consistency with the honour of God ; yea, 
glorifying in the highest degree, the divine perfections ! 
This is God's plan for the salvation of a ruined world. This 
is the intelligence which the gospel brings. Surely in the 
contemplation of it we can only exclaim with the apostle, " O 
the depth of the riches of the wisdom and knowledge of God; 
how unsearchable are his judgments, and his ways past 
finding out !" And with him also, we may declare in refe- 
rence to all who are ignorant of this wisdom, " Eye hath not 
seen, nor ear heard; neither have entered into the heart of 
man,the things which God hath prepared for them that love 
him." Would to God we could all say also with him, " God 
hath revealed them unto us by his Spirit, that we might know 
the things which are freely given to us of God." 

III. The wisdom of the gospel is displayed in its 'perfect 
adaptation to the accomplishment of the great purpose which 
it designs. The mark of true wisdom is in the best arrange- 
ment of means to obtain a desired end. The great object of 
the gospel is to seek and to save that which is lost, to convert 
sinners unto God, to make a time of restitution throughout 
the world, in which God shall return to bless his creatures, 
and men shall return to submit themselves to God. It operates 
upon a lost and ruined world; and from it, it wishes to bring 
many sons unto glory. Its wisdom is manifested in its be- 
ing perfectly adapted to accomplish this whole end. 

The provisions of the gospel are the evidence and fruit of 
God's reconciliation to man. The one great offering for sin 
which it presents has made up every breach, has taken away 



238 THE WISDOM OF [lect. ly. 

every obstacle, has opened to the sinner a path of glory and 
blessedness. God is able to forgive and save every trans- 
gressor on earth, in consistence with his own honour; and 
therefore as our last head showed, so far as he is concerned, the 
wisdom of the gospel is proclaimed, in his acknowledgment 
that it is sufficient, and that he is willing that all should be 
saved and come to the knowledge of the truth. 

But man is yet alienated, and must be brought home to 
God ; and the gospel shows the wisdom of its plan in its per- 
fect adaptation to the great end of converting and renewing 
him. The great fact of the gospel, the incarnation and suffer- 
ings of a glorious Saviour, is the one great instrument of good 
to the rebel sinner ; and the continued exhibition of this one 
great fact is the means, and the only means, of bringing back 
to God the hearts of his creatures. 

Take the instance of the individual sinner converted unto 
God, and what has produced the effect upon him which [s so 
manifest ? 

He was dead in his sins; cold, heartless and unconcerned. 
The one object, then, was to rouse him to reflection, and to 
produce a true sorrow for sin in his heart. But what could 
do it 1 No remonstrance of moral precepts, no appeal to the 
dominion of reason, no arguments founded upon his own 
ability to rise. No. Had these been all the instruments 
employed, he would have remained eternally, as multitudes 
do under such instruments, a dead and ruined sinner. But~ 
he heard of a crucified Jesus. He was made to look upon 
him whom he had pierced. He saw an agony and bloody 
sweat drawn out by his transgression. His conscience felt 
and owned the guilt. A crucified Jesus! This planted 
thorns in his pillow; this made him water his couch with his 
tears; this agitated his breast with grief and anxiety. The 
preaching of the gospel, the exhibition of the great fact of the 
gospel, convicted him of sin. Ingratitude to a Saviour, con- 



LECT. IV.] THE GOSPEL. 239 

tempt of his blood, neglect of a soul for which he died, filled 
him with anguish, and compelled him to ask forgiveness from 
him who had borne his sins and carried his iniquities. In this 
effect the wisdom of the gospel was displayed. It awakened 
and convinced a sinner who could resist every thing but this 
one instrument of God. It brought down into the dust of 
humiliation, a rebel who could harden himself against every 
other instrument and power, who could mock at all other 
solicitations as the horse mocketh at the battle. 

When this rebel was awakened, convinced and made to 
cry out in the bitterness of his anguish, the next object was 
to elevate his affections to God, to bind him eternally to a 
Saviour, and to save him from going back to the captivity of 
Satan ; but no instrument could do it save the same gospel. 
The same great fact which had aroused him, gave him peace. 
It was not the moral or natural perfections of the Deity ; it 
was not the beauty of his service nor the holiness of his habi- 
tation, that bound his heart to heaven, and led him to seek 
the inheritance of the saints in light. It was a bleeding 
Lamb, a suffering Emmanuel, a Redeemercrowned with thorns, 
that took away the anguish of conviction, gave him peace in 
believing, and filled his soul with love to God. He was made 
alive by receiving Christ to live in him. He was brought to 
glorify God in his body and spirit, which were his, by feeling 
that he was bought with a price, and that Jesus had died for 
him. The life he now lives is sustained by the gospel alone; 
and being made one with Christ, through a cordial acceptance 
of his salvation, he brings forth fruit of holiness unto God. 

This has been the one course of proceeding from the begin- 
ning ; and millions of rebellious beings have been awakened, 
convicted, created anew, and bound in an everlasting cove- 
nant to God, by the operation of this single instrument of 
good. Here the gospel has displayed its wisdom, and God has 
been infinitely honoured in the operation of this plan. 



240 THE WISDOM OF [lect. iv. 

This is not the wisdom of this world. It appears to be 
foolishness in the carnal eye. Unconverted men can see no 
beauty in Jesus, no reason in the simple preaching of what 
he has done, no connexion between this and any change to be 
accomplished in the human character. In their proud lan- 
guage it is unphilosophical and absurd. But in spite of all 
their objections, and contentions, and pride, it still produces 
the effect desired when nothing else can do it; and thus shows 
itself to be the wisdom of God, though from the men of this 
world it is hidden in a mystery. 

The apostles went out to tell the simple fact of the cruci- 
fixion and exaltation of the Son of God for the salvation of 
sinners ; and though all the wise men derided tliem, their 
preaching made multitudes cry out together, " Men and 
brethren, what shall we do?" and added multitudes to the 
church, who should be saved. They feared no repetition J 
they expected no weariness ; they provided for no love of 
change; they ceased not to teach and to preach Jesus Christ, 
and God confirmed his word every where by its glorious re- 
sults. We have the same gospel, and it still produces the 
same effect. Though disputers of this world still deride, the 
more exclusively and entirely we preach Jesus Christ, the 
more abundant are the effects upon the hearts and characters 
of men. When we are willing to trust God's wisdom, and to 
throw ourselves altogether upon the great fact of the gospel, 
to preach, not ourselves, but Jesus Christ the Lord, we are 
blessed; sinners are awakened and converted, and God is 
honoured in spite of all the exclamations of proud and cap- 
tious men, "How can these things bel" 

The gospel is the only possible instrument for this end. 
There is no sinner converted but by its power ; and the wis- 
dom of God is thus unceasingly displayed. Every song in 
heaven, and every true prayer and thanksgiving upon earth, 
unites to utter the same truth ; we are washed and made 



EECT. IV.] THE GOSPEL 241 

white in the blood of the Lamb^ and mysterious as tbis wis- 
dom is to the princes of this world, it is wisdom ordained 
before the world to our glory. 

These three views display the wisdom of the gospel as an 
expedient for man's salvation ; in the difficulty which it meets, 
in the glory which it brings to God, and in its adaptation to 
produce the end which it designs ; " We speak the wisdom of 
God in a mystery, even the hidden wisdom, which God 
ordained before the world to our glory." 

IV. How vain are the objections which men make to this 
system of grace and salvation ! This is God's plan. It is 
marked with the wisdom of his character. It has glorified 
him, in an amazing degree, in the effect which it has pro- 
cluced throughout the world. Though many of you may see 
no reason in this system, and may persuade yourselves to be- 
lieve that there is something in it which is contrary to your 
reason, rest assured, if you will throw yourselves with faith 
upon it, you will find it to be the power of God unto salva- 
tion to your souls. You have not a want which it will not 
supply. It will meet your whole necessities. It will abun- 
dantly answer your prayers. 

This is the true and proper test of the fitness and wisdom 
of the gospel ; the test of experience. Try this system. 
Taste and see that the Lord is gracious. To this point 
would I lead your affections and plans. I cannot stop to 
argue about the externals of this plan before the tribunal of 
man's wisdom. You may be speculatively believers, while 
you are practically unbelievers. You can know nothing of 
the wisdom or the fitness of the gospel, unless you are will- 
ing to receive it and try it under the shape in which it comes 
to you, as a remedy for your diseased and ruined souls. If 
you are willing to be convinced of your necessities ; if you 
are ready to acknowledge that you have deep and fatal spi- 
ritual wants, and are willing to lay yourselvos down as a free 



242 THE WISDOM OF [lect. it. 

offering before the feet of a crucified Saviour, this gospel will 
tell you all you can desire to know, and give you all you can 
need to possess. 

Your blinded reasons may urge a thousand questions which 
God has not answered, and which man cannot answer, about 
this heavenly system ; and you may be persuaded to say, I can- 
not accept it because I cannot understand it. This is no fair or 
accurate test of any remedy for evil. Go with a deep conviction 
that you are guilty, and deserve condemnation ; that you are 
ruined, and have no help. Go with a penitent and sorrowful 
spirit, in remembrance of your sin, looking upon the load you 
have heaped upon a dying friend. Go with the language of 
unfeigned humiliation, with a sincere desire to obtain pardon 
and peace in the relation between your soul and God. Go 
thus to the feet of Jesus, and ask for the remedy which he 
bestows. If, then, you are sent back empty, if you find that 
the gospel can do nothing for you, that your load of guilt is 
unremoved, and your souls have no peace with God, then may 
you, with much greater show of reason, pronounce upon the 
unfitness of the^gospel to answer your necessity. But until 
you have tried and found the trial vain, you cannot with the 
least propriety, urge a single objection to the terms and ope- 
ration of the gospel. 

Are you willing to make this trial 1 Are you ready to test, 
by experience, the sufficiency of Christ 1 He invites you ; he 
advises you ; he warns you ; he encourages you ; he intreats 
you a]], to submit your wills, your desires, your characters, to 
him; and by his Spirit he will enable you to know and 
understand the things which are freely given you of God ; 
and this acceptance of the gospel shall furnish you a sal- 
vation that can be obtained by no other instrument or method. 



LECT. v.] THE GOSPEL. 243 



LECTURE V. 

THE POWER OF THE GOSPEL TO SAVE. 

I am not ashamed of the gospel of Christ, for it is the power of God 
unto salvation, to every one that believeth. — Romans, i. 16, 

Attempts to discredit and oppose the preaching and influ- 
ence of the gospel of Christ have attended its progress in 
every age. When inspired apostles proclaimed its saving 
truths, they were in no degree more acceptable to sinful men 
than they are now. To the self-righteous Jews, the gospel 
was a stumbling block, because it conceded nothing to the 
merit of human works. By the conceited Greek it was ac- 
counted foolishness, because it paid no deference to the arro- 
gant claims of human reason. It was inconceivable to those 
who confided entirely in their own wisdom and strength to 
do good, that the change of the whole character, and the salva- 
tion of the soul of man, should be effected by means appa- 
rently so unsuited to the end. Accordingly they opposed and 
derided the preaching of the gospel, as the tale of babblers, 
and the fancy of an uneducated sect. 

But what then f Because wicked men deride, shall apos- 
tles shrink and be silent 1 St. Paul avows a purpose far from 
this. In the face of all opposition and of all reproach, he 
declares himself not ashamed of the gospel of Christ, because 
it would prove to be, as it was designed to be, the appointed 
and successful instrument of the power of God, for the salva- 
tion of mankind. Infidelity might scorn its influence. But 
faith would reap the glorious benefits which it conferred. 



244 POWER OF THE [lect. r* 

" The gospel of Christ" is the intelligence of what God, 
the Father, the Son, and the Holy Ghost, has done for the 
salvation of man. It is the history of the advent, incarnation 
and death of God's dear Son as a Saviour for sinners, and the 
offer to them of all the blessed results of his work of merit 
and grace. It announces God as reconciled to man in the 
death of his Son, — and by the influence of this intelligence, it 
persuades men by the power of the Spirit, to be reconciled to 
God. This is God's appointed instrument, and the power of 
God, for the salvation of those who believe. 

This is the subject to which I woukl call your attention in 
this discourse; the gospel of Christ the manifestation of 
divine power in the salvation of mankind. It is a subject so 
glorious, that we may well unite with the apostle as we con- 
sider it, in the assertion, " I am not ashamed of the gospel of 
Christ." We may regard this manifestation of divine power, 
under the two aspects, of the work which God has accom- 
plished/or us, by the meritorious obedience and death of the 
Lord Jesus Christ, — and tiie work which he accomplishes in 
us by the renewing operations of the Holy Spirit. 

I. The Gospel manifests the power of God, in the revelation 
which it makes of what God has done for us by the obedience 
and death of his dear Son. 

As transgressors against God, the law held us in bon- 
dage, kept us under condemnation, and bound us over to en- 
dure the wages of sin in everlasting death. We were wholly 
without hope, because we were without power to satisfy the 
law, and break the bondage wherein we were held. But this 
bondage, God has broken by the gift of his own Son. He has 
been set forth in the suffering nature of man, as the propitia- 
tion for our sins. He has thus released us from condemna- 
tion, and provided a sacrifice and offering which meets every 
penalty of the law, and gives a new and glorious hope, to all 
who are ready to come unto God through him. In the obe- 



LECT. v.] GOSPEL TO SAVE. 245 

dience which the Lord Jesus has thus rendered to the iaw, and 
the satisfaction, which he has made to its demands, he has 
silenced all its denunciations, and opened a new and certain 
way of life to the guilty; and the gospel, in proclaiming this 
wonderful provision of divine mercy, becomes the power of 
God unto salvation to those who believe. But release from 
condemnation is not all we need. We must have also a title 
to glory, a right to enter into the kingdom of God. And this 
can only be the result of a perfect and unspotted obedience of 
divine commands- Here also, the power of God interposes, 
and the gospel proclaims the work. In the obedience which 
the Saviour has rendered to those commands which are holy, 
just, and good, and which cannot be annulled, He has brought 
in an everlasting righteousness for all who believe in him. 
By his obedience, the law is magnified, and many whom it 
condemned, are made righteous. In this perfect offering of 
obedience God displays his power to save. He can justly 
exercise loving kindness to those who were condemned to 
death, and can raise the prisoner from the dungeon to set him 
upon the throne ; and in the very act of his release can 
honour the law which held him in condemnation. 

Again, as fallen beings, Satan held us in captivity— we were 
under the power of the god of this world, and he exercised 
over the hearts and^abits of all, a ruinous dominion. But 
from this power the Lord Jesus Christ has rescued us. He 
has overcome him that had the power of death. When he 
hung bleeding upon the cross, and was, to the view of the 
ignorant, himself subdued and destroyed, he triumphed over 
Satan, spoiled principalities and powers of darkness, and made 
a show of his conquest openly. And by the proclamation of 
this one great fact, that Christ Jesus died upon the cross for 
sinners, the gospel has been the instrument of overthrowing 
the kingdom of Satan in every age, and setting up the empire 
of the Son of God upon the earth. 



346 POWER OF THE [lect.y. 

Thus the power of God is manifested by the gospel in its 
revelation of what God hath done /or us by his Son. The in- 
fluence of this work is displayed in heaven, in the accept- 
ance there, of this sufficiency of the Lord Jesus Christ in his 
offering for sinners; in his prevailing intercession as our great 
High Priest; and in the continual crowning of the subjects 
of his redemption for his sake. It is exhibited on earth, in the 
increasing testimony which is borne to the glorious redemp- 
tion that has thus been fiuished; in the providence which 
causes all things to work together for the salvation of those 
whom it has purchased ; in the continual progress of the truth, 
in its conquest over darkness and error ; in the converting and 
justifying of multitudes of sinners, and giving their guilty con- 
sciences peace with God ; in the glorious triumphs which it 
accomplishes for them over death, and the abundant entrance 
which it gives them to an eternal glory. It is manifested in 
hell, in the restraint which has been put upon the power of 
Satan; in the limits which it affixes to his designs of malice ; 
in the subjection which it compels him to acknowledge to the 
Lord Jesus Christ as head over all ; and in the triumphs which 
it is daily attaining on earth, by the ransom of men from the 
grasp of his power. Throughout the universe, the gospel thus 
proclaims the power of God, as manifested in the salvation 
of men. It opens a satisfaction and righteousness sufficient 
for the whole world. It provides a new and living way to 
God, for every sinner who will receive it. It thus restores a 
lost world to God, against whom they had rebelled. And 
declares the whole work of merit in their behalf, as complete 
in the obedience unto death, of the Great Captain of tbeir sal- 
vation. 

II. The gospel manifests the power of God, in its exhibi- 
tion of the work which God accomplishes within us, by the 
Holy Spirit. 

1. Take a view of this exhibition of divine power, as it has 



LECT.v.] GOSPEL TO SAVE. 247 

been given, upon the immense scale, which the past history of 
the Church of Christ presents. Reflect upon the whole pro- 
gress of the gospel in the world, and upon the innumerable 
multitudesof souls who have been actually rescued by its opera- 
tion, from the bondage of sin, through the power of the Holy 
Ghost. How wonderful is the display which is thus made of the- 
divine power ! Who has caused this "^little stone cut out of the 
mountain without hands" to grow into a mighty mountain, and 
establish itself in all the kingdoms of the earth 1 Who has 
constrained such millions of sinful men to submit their hearts 
to a doctrine every where spoken against, upon the testimony 
of a few poor and despised persons; to a doctrine wholly op- 
posed and offensive to the propensities of their own nature ; to 
a doctrine involving unceasing self-denial, and the assump- 
tion of a severe and painful cross] Who has induced men 
thus to submit themselves to one whom they have never seen, 
and in whom if they had seen him, they would have beheld 
no beauty that they should desire him 1 Who has persuaded 
them to endure all griefs and sufferings, in hope of a reward, 
long deferred, and offering no ground of assurance that it 
should ever be bestowed, but faith in his power who had pro- 
mised it, and requiring on the way to its attainment, a per- 
petual contest with persecution, suffering, and death ? 

In all these effects, which men have seen, and do not, and 
cannot deny, how elevated is the view which is presented of 
the power of the gospel, as a divine instrument ! Call up be- 
fore you, the uncounted souls who have been rescued from 
the power of Satan, and brought into subjection to the King 
of Saints. By what means have they been delivered from 
their bondage? How have they broken their chains'? Has 
the power of human eloquence, the excellency of human 
speech or wisdom, the influence of argument or moral suasion 
accomplished this effect ? No, not in a single instance. No- 
thing but the gospel, with the power of the Holy Spirit, has 



248 POWER OF THE [lect. y. 

ever emancipated a single soul, or conferred upon one, the en- 
joyment of lasting peace. But this has been in every age 
quick and powerful, and sharper than a two-edged sword, as 
God's appointed means for turning thousands from darkness to 
light, and from the power of Satan unto God. Multitudes in 
every age have been living witnesses of its power; and by 
its enlightening, comforting, sanctifying energy, have been 
created anew, and filled with all joy and peace in believing. 

This extensive exhibition the world still beholds. It still 
wonders at these effects, and is unable to account for them. 
They are seen, wherever the gospel is faithfully ministered. 
The simple preaching of a crucified Christ, is still the hammer 
which breaks the rock in pieces, and the mould which forms 
after the divine image, the subjects of its power. Wherever 
you look abroad upon the Christian Church, you see this in- 
variable connexion between divine truth, and divine power. 
Thus myriads are every year converted unto Christ. Angels 
behold with joy the power of the Lord. The name and work 
of Jesus are constantly glorified. And extensive revivals of 
religion under the preaching of his truth, show the presenee 
and power of God in his Church, and his blessing upon the 
truth which he has revealed. With false systems of doctrine, 
all the eloquence and talent of men convert no sinner's soul. 
But the lifting up of a crucified Saviour, however feebly done 
as it regards the talent of the preacher, draws all unto him. 
Under other preaching, religion dies, and hardly the form of 
godliness remains. Under the simple preaching of the cross 
of Christ, grace, mercy and peace are multiplied among men, 
and God confirms his word with the demonstration of his own 
Spirit, and with divine power continually attending. 

2. Take a view of this exhibition of divine power, upon the 
narrower, but not less interesting scale, which the restora- 
tion of the individual sinner to God and holiness displays. 



lECT.v.] GOSPEL TO SAVE. 249 

See here, what God is doing for man, under the gospel, by 
his Holy Spirit. 

Who awakens and converts the careless sinner, and turns 
his mind from the power of Satan unto God ] His natural 
mind refuses all subjection to the will of God. The strong 
man armed keeps his palace, and his goods are in peace. 
Without any concern for himself, and in a determined con- 
test with his Creator, he sets himself to oppose the grace of 
the Lord Jesus. And never, until he is subdued by a power 
stronger than himself, is his soul spoiled of its rebellion, and re- 
novated in love. What but the gospel of Christ, is thus mighty 
through God, to the pulling down of his strong holds, and of 
every imagination which exalteth itself against God ] When 
Jesus stilled the tempest with the two words, " peace, be 
still," men wondered at the exhibition of his power, and said, 
" What manner of man is this, that even the winds and the 
sea obey himl" But the conversion of a sinful heart is a fai? 
greater work than the stilling of the ocean. The sea will 
sometimes be calm of itself. But the wicked are always, 
" like the troubled sea when it cannot rest, whose waters cast 
up mire and dirt." To still this raging sea, is a divine work 
alone. How remarkably God contrasts these two, by the pro- 
phet Jeremiah! " I have placed the sand for the bound of the 
sea, by a perpetual decree, that it cannot pass it; and though 
the waves thereof toss themselves, yet they cannot prevail; 
though they roar, yet can they not pass over it. But this peo- 
ple hath a revolting and rebellious heart. They are revolted 
and gone." What subdues this revolting and rebellious heart, 
but the power of God in the Gospel ? What stills it into the 
calmness and beauty of a spiritual life, but the word of God 
by his Spirit ? This is the chosen instrument of divine power, 
and is made the savour of life unto life, in the new creation 
of the sinner, not by the will of the flesh, nor by the will of 
man, but by the power of God. How elevated and wonderful 



250 POWER OF THE [lect. v. 

is this display of divine power ! The minister of Jesus speaks 
in the ears of a dead man, whom no thunder could have 
awakened, and he rises up to give glory to God. The Saviour 
calls upon men through him, to deny themselves, to part with 
their chosen sins; sins which they have esteemed their orna- 
ment and subsistence ; to reject with contempt, the allure- 
ments and opposition of the world ; to rejoice if they are 
counted worthy to suffer shame for Christ's sake; and they 
obey him iustantly, without conferring with flesh and blood. 
Their earth-bound affections are lifted up to heaven. Their 
boastful spirit of rebellion is humbled lo the meekness of the 
lamb. The very heart which yesterday proudly said, "Who 
is the Lord, that I should serve him) I will not have this man 
to reign over me," today asks in humble dependance at the 
feet of Jesus, " Lord, what wouldst thou have me to do." I 
ask vi'hat power has accomplished this change of heart and 
character ; what power can accomplish it, but the gospel"? 

Who justifies the penitent believer, and gives him perfect 
peace and acceptance with God 1 It is the gospel which the 
Holy Spirit brings. This comes to the mourning transgressor, 
as a ministration of righteousness, as a word of reconciliation 
and peace to his anxious soul. This opens the prison doors, 
and sets the captive free. The power of the law was great> 
and the mighty thunderings with which it was given, repre- 
sented it. Butit was a power for destruction only. It could only 
hold down a man who was dead before. It could never give 
him life again. How much greater is that power of God in 
the gospel which gives him new life ; raises him up to a new 
and everlasting being, — passes by his transgressions, and 
gives him liberty and boldness in the presence of the King 
of Saints ! This the gospel by the Holy Spirit is made to do. 
It takes away the burden of guilt from the sinner's soul ; it 
silences every accuser; it fills him with the confidence of 
hope; it forbids every weapon which is formed against him to 



XECT. v.] GOSPEL TO SAVE. 251 

prosper; it condemns every tongue, that rises in judgment 
against him. The justification which it gives, is a perfect and 
entire one. The sins of a life, however accumulated, how- 
ever aggravated, are blotted out in one moment, and that for- 
ever. A new and perfect righteousness is bestowed upon 
him; and he stands before God, not only without a stain of 
guilt, but with a character as perfect, and a title to an inheri- 
tance of glory, as entire, as if he had been perfectly obedient, 
and without transgression. In this total change of the sinner's 
relation to God, the gospel makes every thing sure fcifever. 
It turns aside the edge of judgment; and rejoices in a vic- 
tory over condemnation ; and asks in triumph, " Who shall 
lay any thing to the charge of God's elect 1 It is God that 
justifieth ; who is he that condemneth? It is Christ that died, 
yea rather, that is risen again ; who is ever at the right hand 
of God ;" and thus relieving the believer's soul fiom fear, from 
danger, and from death, it shows itself the power of God unto 
salvation. 

Who carries on in increasing holiness, the work of grace 
which has been thus commenced, for the converted and justi- 
fied sinner 1 The application of the same Gospel by the same 
Spirit, is the only instrument for renewing the souls of men 
in holiness. They are sanctified through the truth ; accord- 
ing to the Redeemer's prayer, *' Sanctify them through thy 
truth ; thy word is truth." They are thus daily led to be 
more conformed to the image of God. The heavenly teach- 
ing of the Spirit forms Christ more perfectly in their souls, 
— writes the divine law upon their hearts; and makes it their 
delight to do his will. This is a continual exhibition of the 
power of the Gospel. The impression upon adamant from the 
touch of a seal, would not be more wonderful, than this trans- 
formation of an earthly and degraded soul into the perfect 
image of Christ, by the preaching of the word of his truth. 
Yet men beholding in the Gospel, as in a glass, the glory of 



252 POWER OF THE [lect. V. 

the Lord, are changed into the same image, from glory to 
glory, by the Spirit of the Lord. They are thus made par- 
takers of a divine nature. Christ is made their sanctifica. 
tion. They are made holy, because they are made one with 
him, and receive from his fulness, grace upon grace. The ap- 
plication of the great truths of the Gospel to their hearts, by 
the power of the Spirit, destroys the temptations of sense, — 
overcomes the allurements of the world ; bruises Satan under 
their feet; makes them in the likeness of the Lord Jesus, 
holyf harmless, undefiled, and separate from sinners. What 
other instrument produces this effect? Surely none. And 
in this, there is a constant display of the power of God in the 
Gospel, for the salvation of those who believe. 

Who upholds, and preserves unto final salvation, those 
who are thus brought to a knowledge of the truth 1 The 
Gospel is the great instrument of the Spirit, for keeping every 
child of God through faith unto salvation. By the divine 
power attending its ministrations, it is able to keep him from 
falling, and to present him before the throne of God with ex- 
ceeding joy. It is an incorruptible, abiding seed within him; 
a tree of life which brings forth permanent and increasing 
fruit. Every branch engrafted into Christ which beareth 
fruit, is purged, that it may bring forth more fruit. From 
him, the believing soul receives life more and more abundant- 
ly. How glorious is this exhibition of divine power in feeble, 
fallible man ! It is like keeping a spark alive in the midst 
of an ocean ; a sustaining of hope against hope. The subject 
of a Saviour's grace is encompassed with innumerable diffi- 
culties. Many and heavy loads unite their weight upon him. 
He bears the burden of a wounded spirit; the anguish of in- 
dwelling sin ; the weight of a suffering body ; the scorn and 
reproach of Satan and the world. But amidst all these, Je- 
sus gives him, by his Spirit in the Gospel, "beauty for ashes, 
the oil of joy for mourning, the garment of praise for the spirit 



I 



tECT. T.] GOSPEL TO SAVE. 253 

of heaviness." When fearfulness and trembling come upon 
hira, and his steps are almost gone, this is his comfort in his 
affliction, that the word of God hath quickened him, and that 
God will perfect that which he hath wrought for his servant. 
He leans, under the teaching of the Gospel, upon no created 
strength; he looks not for the help of man. He trusts to the 
VtTord of divine promise in the Gospel, and stays upon his God 
as there revealed. He casts his whole care upon him who 
hath begun a good work in him, confident that he will carry 
it on unto the day of the Lord Jesus. In this trust, he is 
never forsaken, nor is the Spirit of God taken from his soul. 
This divinely preserving power of the Gospel is often dis- 
played through a long course of years, and in circumstances 
of great trial and distress. "Eighty and six years," said 
Poly carp upon the day of his martyrdom, "have I served Jesus 
of Nazareth, and he has never forsaken me." What can be 
a more delightful testimony to the worth and power of the 
Gospel, than the reflection of an old man who has passed 
through all the sorrows of life, and gained the period when 
all the charms of earth have lost their power, " I have been 
young, and now am old, and yet saw I never, the righteous 
forsaken ;" " to me, Jesus is still precious?" But this testimo- 
ny is given every day, and God is thus honoured in the power 
which he exhibits in the Gospel, to sustain and preserve all who 
have trusted themselves to him. 

Who finally crowns the subjects of grace in eternal glory? 
There is the consummation of this display of divine power. 
For every child of God on earth, this work of grace shall be 
assuredly perfected. As the ransomed of the Lord, they shall 
return to Zion, with songs and everlasting joy upon their heads. 
They shall obtain joy and gladness, and sorrow and sighing 
shall fiee away. Then how wonderful will be the display 
of power in that work which God has accomplished for man 
through his Spirit by the Gospel! How amazing the grace 

X 



254 



POWER OF THE 



[lect. t. 



which has brought so many children of wrath and sin, to be 
heirs of everlasting glory! The sufferings of Jesus will have 
received their full reward. He shall be glorified in his saints, 
and admired in those who believe. He shall rejoice forever 
over the vast multitudes whom lie has redeemed, and wash- 
ed from their sins in his own blood, and brought home to God. 
Countless armies shall assemble before him with his mark 
upon their foreheads; all, the fruits of his redemption; pluck- 
ed from the jaws of the lion; begotten again by his Spirit 
to the enjoyment of this lively hope; secured in an ever- 
lasting possession of the glory of God, and of the presence 
of the Lamb. But who hath done all thisi What instru- 
ment of amazing power has been here displayed! Every 
soul will answer, "God, through the offering of his Son, and 
by the power of his Spirit, in the Gospel." The work in 
every instance has been the same. A vessel of wrath, fit- 
ted to destruction, has been brought as a vessel afore prepared 
for glory, to the everlasting habitation of God, for the Mas- 
ter's honour and use. Unnumbered millions, who were by 
nature, poor, and miserable, and blind, and naked; — for 
whom when they were without strength, Christ died ; will 
be seen gathered in the Father's house, rescued by the power 
of the Spirit through the Gospel, and made to shine as the 
brightness of the firmanent, and as the stars forever and ever. 

III. In this wonderful exhibition of divine power in the 
Gospel, we are taught the proper ground for human hope. 

It is the power of God as promised and exercised in the 
gospel of Jesus. If you look upon your own characters, you 
find yourselves utterly weak and unworthy. All reflections 
upon yourselves will inevitably be of the most humiliating and 
painful character ; and if you were compelled to receive the 
wages which you have earned by your own conduct, you 
could not sustain the load. You have nothing which you can 
offer unto God. There is no part of your lives which could 



LECT. T.] GOSPEL TO SAVE. 255 

furnish you a sufficient hope of acceptance before him, and if 
he should call you into judgment, it must be lo condemn and 
destroy you. But while you are thus entirely deficient in 
yourselves, there is offered to you in the gospel of Jesus, a 
sufficient and abiding hope. There the divine power presents 
itself to your acceptance, as all-sufficient for your wants, and 
invites you to lean upon it, as a staff which can never be 
broken. 

Will you then be persuaded to cast out all idea of trusting 
in yourselves ; to renounce all dependance upon your own 
character and conduct, and to seek a righteousness beyond 
yourselves, in the perfect and spotless obedience of the Son 
of God] You are simply invited to accept the provisions of 
the gospel; and as Noah, believing God's word, sought refuge 
and protection in the ark, and as the persecuted Israelite, trust- 
ing the divine command, found a shelter in the city of refuge, 
so to fiee to the work which the Lord Jesus has finished, and 
venture yourselves upon that without fear, and plead nothing 
but that for your acceptance before God. If you are con- 
vinced of your wants, and of your total inability to save your- 
self, and are ready to be freely justified, and freely saved by 
the power of Christ, every thing is ready for you. The sacri- 
ficeand obedience of Jesus have been accepted in your be- 
half. God is well pleased in him, and well pleased to save 
you, for his sake; and nothing is wanting, but that you, with 
a penitent and humble spirit, should receive the blessings 
which are so freely offered you in Christ Jesus. The gospel 
presents you all with a foundation upon which you may se- 
curely build. Without fear or doubting you may embrace this 
glorious hope ; and when you do embrace it in your hearts, all 
your guilt shall be removed, all your dangers shall pass away, 
and everlasting light and glory shall rest upon your souls. 

Do not trust yourselves before a heart-searching God with 
any other ground of hope; for plead what you will, you will be 



256 POWER OF THE [lect. v, 

inevitably condemned. When God riseth up in judgment you 
cannot answer him, or stand before him, save in the all-suf- 
ficient and prevailing merits of an incarnate and suffering Sa- 
viour, which have been thankfully embraced and dv/elt upon 
by you. 

2. You see to whom all the praise is to be given for the 
work of salvation. In this work man is nothing. He brings 
to it no strength, no merit, no claim of any kind. You are 
to ascribe the whole glory ta that mighty Saviour who loved 
you, when you were dead in trespasses and sins, and inter- 
posed his power and bis worthiness far you, when you were 
perishing, without strength and without hope. To him let 
your thanksgivings be every day addressed, as you are led on 
from strength to strength. In him let all your confidence be 
placed, for what he has promised to do for you, while you 
are passing the wilderness of life ^ and when you are brought 
to rest, in the presence of his glory, to him will you find your- 
selves constrained to offer all the honour and praise for what 
he has been pleased to undertake and finish in your behalf. 
He is the great object of universal praise; all the angels of 
God worship him ; all the spirits of just men made perfect, 
ascribe honour unto him ; and from our hearts he asks the same 
tribute of thanksgiving and honour. Give him glory before 
your feet stumble upon the dark mountains, and he turn the 
light which you look for, into the shadow of death. Be wise 
in making him your friend while his mercies are offered you 
in his word, and let the power of the gospel be for you a power 
to save. 

For reflect, I pray you, in conclusion, that the same power 
which the gospel has to save, it has to destroy. It increases 
the condemnation and misery of those who reject it, and it 
were far better, never to have heard its gracious invitations, 
than having heard them, to cast them voluntarily away. To 
this destroying power of the gospel for those who reject it, 



LECT.v.] GOSPEL TO SAVE. 257 

Jesus refers when he says, •' Whosoever shall fall on this 
stone shall be broken, but on whomsoever it shall fall, it will 
grind him to powder." It has an irresistible energy. It 
comes with an overwhelming force upon those who have de- 
spised its mercies, and makes it better for such persons if they 
had never been born. This gospel must appear in the great 
day, as a witness for, or against every child of man. It will 
bear testimony for all who have accepted its invitations, that 
justice is satisfied, and all condemnation must pass away; 
that the lamb is worthy, and for his sake, infinite honour and 
glory must be bestowed on them. It must witness against 
all who have refused its mercies, that they are without hope; 
the law must take its course, while their condemnation and 
ruin have been awfully increased, by choosing death rather 
than life. With a destructive weight it falls upon such, to 
grind them to powder, to consign them over to everlasting 
ruin, and to bind them in chains of eternal darkness and 
death. 

Happy will it be, for all before me, to have this powerful 
gospel, a witness of approbation and not of condemnation, in 
that solemn day. 



258 POWER OF THE [lect. ti. 



LECTURE VI. 



THE POWER OF THE GOSPEL TO CONDEMN. 

Whosoever shall fall on this stone shall be broken ; but on whom- 
soever it shall fall, it will grind him to powder. — St. Matthew, 
XXI. 44. 

It is an abiding promise of the Most High, *' My word shall 
not return unto me void; it shall accomplish that which I 
please, and prosper in the thing whereto I sent it." Not one 
of the divine purposes can fail; nor though men do not believe, 
can the truth of God ever be made of no effect. But such a 
promise has a special application to that word of reconcilia- 
tion which is revealed in our Lord Jesus Christ ; to those glad 
tidings of mercy which this divine Saviour has proclaimed 
to mankind. The preaching of the gospel, as the solemn and 
authoritative publication of the will of God, can never be made 
a matter of indifference to men. God's glorious designs will 
in no degree come short of their ultimate accomplishment, 
whether men will hear, or whether they will forbear. " We are 
unto God, a sweet savour of Christ, in them that are saved, and 
in them that perish ;" the instruments at all times of mani- 
festing his power, and showing forth his glory. But it remains 
to be determined by men's acceptance, or rejection of the 
gospel which we preach, whether we shall be to them " a 
savour of life unto life, or a savour of death unto death." The 
gospel of Christ comes with all the weight of infinite autho- 



LECT.vi.] GOSPEL TO CONDEMN. 259 

rity, to a world at enmity with God. And wliile for some, 
it effects its grand object, in their conversion unto God, as the 
power of God unto salvation; to others, it becomes the occa- 
sion of increased guilt and condemnation. In comparison 
with their new amount of transgression thus accumulated, it 
may be justly said, that had not its blessings come upon them, 
" they had not had sin, but now they have no cloak for their 
sin." " This is their condemnation, that light has come into 
the world, and they have loved darkness, rather than light, 
because their deeds are evil." The gospel is in every case 
a manifestation of divine power among men. To those who 
refuse its offers of mercy, it is still the power of God, though 
they pervert its influence, by their own rebellion, to their 
increased condemnation and more aggravated ruin. 

This latter exhibition of the divine power in the gospel, 
our Lord describes in our text. He reminds the Jews of the 
testimony which the Scriptures had given unto him, as the 
chosen corner stone, which, though rejected by those whose 
duty it was to build upon it, was nevertheless exalted to be 
the head of the corner, in man's salvation; and which in this 
exaltation in defiance of the opposition of men, manifested 
the Lord's work, marvellous in human eyes. He warns them, 
that while their rejection of this chosen foundation of human 
hope, would not overturn his purposes, it would inevitably 
injure, perhaps finally destroy themselves. " Whosoever 
shall fall on this stone, shall be broken ; but on whomsoever 
it shall fall, it will grind him to powder." 

My design with this text, is to consider the power of God 
as exhibited in the gospel, upon those who reject its offers 
of salvation. It describes this exercise of power, under a 
twofold aspect. 

I. Its present operation^ in some respects beneficial to those 
upon whom it is exercised. 



260 POWER OF THE [lect. ti. 

II. Its future operation wholly condemnatory and de- 
structive. 

The fact that men do thus reject the offers of the Gospel 
cannot be denied. Comparatively few to whom the truths 
which it reveals, are uttered, receive them with love, and are 
begotten again by their renovating influence, to that lively 
and glorious hope which the Gospel sets before them. Multi- 
tudes under the most faithful preaching of the Gospel, continue 
to harden themselves against the word, and remain impeni- 
tent for sin, and without a hope of the glory of God. The 
same divine testimony which is made to pluck some from eter- 
nal ruin, only furnishes arguments to others, by which they 
may resist its influence. The fire which melts the wax, is 
equally powerful and sure in its operation to harden the clay. 
The experience of numbers will testify, that the preaching of 
the Gospel has far less power over their minds now, than it 
had in some previous period of their life; and the difficulty in 
shaking off the serious impressions which it makes upon them, 
is continually growing less. But has this preaching of the 
truth therefore produced no effect upon them? Alas, far 
enough from this. The responsibility which they have assumed) 
is momentous. The consequences which must flow from their 
neglect of so great salvation, eternity can alone adequately 
reveal. The Son of man came not to destroy men's lives, but 
to save them. And yet it would be good for some, to whom 
he has come, if they had not been born. The main object of 
the Gospel, is to declare a free and finished salvation to guilty 
man, through the blood of God's dear Son ; and to open thus 
to perishing sinners, a way of escape from the wrath to come* 
But when the attainment of this object is arrested by man's 
perversion, and sinful men count themselves unworthy of 
eternal life, the almighty power of the Redeemer is still dis- 
played; and every knee is compelled to bow to him, and every 
tongue to confess his greatness, and his glory. Men may 



LECT. Ti.] GOSPEL TO CONDEMN. 261 

wickedly set their faces against the truth, they may even 
raise the cruel arm of persecution to arrest its progress, and 
to cast down its dominion. But the darkness of a cloud might 
as well attempt to extinguish the lustre of the celestial bodies, 
or the violence of a tempest, to disturb the order of their 
motions. There is a power attending the progress of the 
Gospel, which shall certainly prevail over the gates of hell; 
and a wisdom, which no adversary shall be able to gainsay or 
to resist. 

I. The Gospel manifests this power of God over those who 
reject its offers, in a present operation, in some respects bene- 
ficial to those who suffer it. " Whosoever shall fall on this 
stone, shall be broken." 

1. It impresses convictions, often very deep and solemn 
convictions, upon their minds. One of the peculiar offices of 
the Holy Ghost, is to awaken and convince the consciences of 
men, by the instrumentality of the word of God. With 
some, this conviction is the preparation for a thorough and 
spiritual conversion. He leads them from the consciousness 
of their misery and danger in an unpardoned state, to count 
the message of the Gospel worthy of all acceptation ; to adore 
the grace which offers them reconciliation with God ; and to 
accept with thankfulness, as their garment of salvation, the 
perfect righteousness of the Lord Jesus Christ. But there is 
often a conviction of the truth fastened upon the minds of 
others, which is allowed by them, to produce no saving 
change of character or state. It is a conviction which drives 
them from their strong hold of opposition, makes their own 
i hearts secretly condemn them, and constrains them to ac- 
knowledge the truth which they do not love. Thus the 
Saviour proclaimed his truth to the Jews, with such a con- 
vincing power, that " no man was able to answer him a word.'' 
IThus the persecutors of Stephen were not "able to resist the 
I Spirit with which he spake," though they gnashed their teeth 



262 POWER OF THE [lect. ti. 

upon him, in their fury, and conspired and accomplished his 
death. 

This is the universal operation of the word of God. It 
shuts up under the deeper consciousness of sin, ail who will 
not fall down before it, and give glory in their conversion, to 
the Lord God. It so surrounds men with its powerful annun- 
ciations, and hedges in their way with invitations and warn- 
ings, that there is no avenue left them for escape. God calls 
upon men themselves, to decide upon the justice of his de- 
mands, and the truth of his representations. "O my people 
testify against me, what have I done unto thee) Wherein 
have I wearied thee? How shall I pardon thee for this"? Are 
not my ways equal? I will judge you every one after his own 
ways." He thus elicits their condemnation from their own 
mouth; and in an undeniable demonstration of their personal 
ingratitude, seals upon them, their own conviction and ac- 
knowledgment of their guilt. While in the solentm declara- 
tions of the Scripture, we affirm that " the unrighteous shall 
not inherit the kingdom of God," that "God hath concluded 
all under sin," the consciences of many, who will not submit to 
the warnings of the Most High, are compelled to acknowledge 
to these descriptions of the sinner's state and danger, " such 
also are some of us." Their vain ideas of security are over- 
thrown. Though they profess themselves free from guilt, 
they do not feel so. Their delusive hopes are swept away. 
Their refuges of deceit all fail them. They stumble at 
the word being disobedient. They will not acknowledge, or 
build upon the appointed corner stone. But they find it ever 
in their way, and falling upon it, they are broken, in unavoid- 
able convictions of their guilt and danger. 

2. The gospel excites fears^ often awakening and alarming 
fears, in the consciences of the unconverted. Fear is an 
uniform attendant upon conscious guilt. When the conscience 
of a guilty man is aroused, he trembles at the shaking of a 



lECT.vi.] GOSPEL TO CONDEMN. 263 

leaf. The shades of solitude have a darkness for him, which 
the pious and believing do not find. The truth of God seems 
to wring from him, the despairing exclamation of Ahab, " Hast 
thou found me, O mine enemy 1" The Scripture gives 
many solemn and instructive illustrations, of this arresting 
influence of the divine message upon the minds of the worldly 
and rebellious. See the prisoner in chains pronouncing sen- 
tence upon his judge, and the proud man who fills the throne 
of power, trembling under the justice of the condemnation. 
Hear the wicked Ahab say of Michaiah the prophet, " J hate 
him, because he doth not prophesy good concerning me, 
but always evil;" and yet he quails and trembles, while 
the fettered prophet exclaims, in the majesty of conscious 
truth, " if thou return at all in peace, the Lord hath not spo- 
ken by me." See Felix quivering under the power of the 
truth, when the man who was bound with a chain for the hope 
of Israel, " reasoned before him, of righteousness, temperance, 
and judgment to come." Thus numbers have trembled under 
the solemn preaching of the word of God, who have notwith- 
standing perversely rejected the warnings which it proclaimed. 
Perhaps it will be said that every unconverted man is not thus 
alarmed under the preaching of the divine word. But the 
reason for this, is not to be found, in the inefficiency of the 
word, or in the greater stoutness of their rebellious hearts, 
but in the ignorance which fills the minds of some, and the 
seared obduracy which has been allowed to encase the con- 
sciences of others. But even here, when the convincing 
power of the Spirit attends the dispensation of the word, and 
rouses from their slumber, the legion who have taken posses- 
sion of the sinner's soul,— he will see its truth, and believe 
and tremble under its influence, though seven other spirits of 
sin, worse than the first, afterwards enter into him, and he is 
finally left to perish in his transgressions. Such fears will 
excite men to solemn determinations of amendment, and vehe- 



264 POWER OP THE [lect. vi. 

ment desires for salvation, tlwugh they endure only for a sea- 
son. Often will the strong and exceeding bitter cry of Esau, 
" Hast thou not another blessing? Bless me, even me, O my 
father," be heard in death, from men who have thus sold their 
birthright, and trodden under foot the Son of God. They 
water their couch with unavailing tears. They find their 
peace of mind to be banished forever. And yet they will not 
relinquish their habits of sin, the guilt of which gives them 
such uneasiness, and often distress. Thus the gospel displays 
its power, even over those who reject its offers of grace. 
They fall upon this stone, and are broken. 

3. The gospel lays powerful and important restrtiints upon 
the unconverted. It often almost persuades them to submit 
to its influence, and follow Christ in newness of life. We 
cannot look upon the present state of the world, without being 
convinced, that corrupted as it now is, the mighty hand of 
God is notwithstanding remarkably laid upon it, for the re- 
straint of its iniquity. Sin rarely produces its perfect work. 
The tide of its determinations is arrested. The divine as- 
surance " hitherto mayest thou come, but no further," stays 
the accomplishment of its plans. Unconverted men do not, 
and cannot, push to the extreme point, the tendency of their 
corrupted principles. They are held back in courses which 
they fondly love, and forced into external compliances, which 
they have no inward principles to sustain. The preaching of 
the gospel exercises a power, to bind them down to compara- 
tive moderation in their transgressions, and to compel them 
to desist from their headstrong course of degradation and ruin, 
even though like the chained tiger, they may fret themselves 
into rage, under the imposition of its restraints. This re- 
straining power of the gospel is habitually seen, exercised 
over many who vi^ill not submit to its converting power. 
Herod would do " many things" under the persuasion of John, 
though he would not part with Herodias, even for him. 



^ECT.vi.] GOSPEL TO CONDEMN. 265 

Agrippa was " almost persuaded to be a Christian," after the 
preaching of St. Paul, yet he could not enter into his bonds. 
Even Ahab, reeking with the blood of an innocent subject, 
humbled himself in sackcloth, under the warnings of Elijah. 
The native tendency of the human heart is to entire aliena- 
tion from God. This tendency under the preaching of the 
gospel, God habitually restrains. Like an invisible power 
which should hold a mass of rock floating in the air, does the 
secret energy of the truth retard the tendency to ruin, of the 
unconverted soul, — ^a tendency as inherent as the gravitation of 
the stone, — and compel the carnal mind to stop and question 
with itself, whether it shall serve God or Mammon. 

The Gospel thus shews itself to be the power of God, even 
over those who willingly reject its offered blessings, and re- 
main without an interest in its promises, by convincing, 
alarming, and restraining them, evefi though they may remain 
finally unconverted. They fall upon this chosen and exalted 
corner-stone, in their refusal to employ it according to the 
divine command, as the foundation of their hope, and they are 
broken. They feel and acknowledge its power, notwithstand- 
ing they affect to despise it. They are kept back by its influ- 
ence from their full courses of rebellion. They are not able 
to do all their will. And although they are finally condemned, 
for thus loving darkness rather than light, the restraints under 
which the gospel places them here, are a beneficial opera- 
tion. God displays towards them, in all this course of autho- 
rity over them, remarkable long-suffering and mercy, enduring 
with them, as vessels of wrath fitted to destruction, and 
giving them space to repent of their evil deeds, before they 
are finally called into judgment before him. 

IL The gospel manifests its power over the unconverted, 
in a, future operation which is wholly condemnatory and de- 
structive. "On whomsoever it shall fall it will grind him 
to powder." What words could more emphatically and 



266 POWER OF THE [lect. ti. 

solemnly display the utter final destruction of ungodly men 1 
A sinner falls on this stone in his own rejection of it. It 
becomes to him a stumbling stone, and a rock of offence. But 
he is arrested and held back by its power, in his progress of 
wickedness to destruction, even though he perishes in this re- 
jection at the last. It falls again upon the sinner, in its final 
influence for condemnation, — ripening him for judgment, and 
increasing his condemnation, — so that his final condition be- 
comes far worse, from the precious privileges which he has so 
ineffectually enjoyed. " That servant which knew his Lord's 
will and prepared not himself, neither did according to his 
will, shall be beaten with many stripes : but he that knew 
not, and did commit things worthy of stripes, shall be beaten 
with few stripes ; for unto whomsoever much is given, of him 
shall be much required." " He that despised Moses' law, died 
without mercy, under two or three witnesses : of how much 
sorer punishment, suppose ye, shall be thought worthy, who 
hath trodden under foot the Son of God, and hath counted the 
blood of the covenant, wherewith he was sanctified, an un- 
holy thing, and hath done despite unto the Spirit of grace?" 

1. The gospel produces this effect of condemnation upon 
those who reject it, by the increased hostility and opposition 
against itself, which it excites among them. It thus displays 
its power often in a very remarkable way, and wicked men 
exhibit a consciousness of this power equally remarkable. 
When a man cautiously buckles on his armour, and stands 
with much determination upon his defence, and enters into a 
contest watchful and guarded, he shews himself expecting an 
antagonist of great comparative power. It is fighting not as 
one that beateth the air. How often do sinful men with such 
a spirit and determination as this, meet the preaching and the 
power of the truth of God. They fill their mouths with argu- 
ments ; and in manifest fear of the influence of the word of 
God, they fix themselves, in prepared and steadfast opposition 
to its power. Let the secret places of their wickedness be 



LECT.vi.] GOSPEL TO CONDEMN. 367 

untouched, and the prophets cry peace, peace to them in their 
sins, and they will move on quietly and softly. Great exter- 
nal decorum in their relations to the ordinances and services 
of religion, will often conceal the real bitterness of their un- 
subdued hearts. But let the word of God be brought into 
direct opposition to their plans and habits of unbelief and sin, 
and they are driven from their assumed tranquillity, the philo- 
sophic dignity of their demeanour, to the extremes of anger and 
violence. Like the river which flows easily and silently in an 
unobstructed channel, but foams, and chafes, and rages, when its 
progress is arrested or impeded by intervening rocks. Sin can- 
not bear to be disquieted ; — far less, to be encompassed and shut 
in, by the solemn and unbending warnings of God. And the 
gospel becomes thus a remarkable test of the character of 
men ; as the manner in which the avowed preaching of it is 
received, becomes generally, an equally striking test of the 
measure of fidelity' in its ministration. If the trumpet of the 
watchman give an uncertain sound, the most worldly and un- 
subdued hearer, will be willing to endure, perhaps to listen. 
But if the messenger of Christ come forth, with simple, so- 
lemn, and unequivocal words of warning ; if he make the sins 
of men to find them out, in his pointed appeals from God to 
their consciences and hearts ; then the gospel shews its 
power, in the extreme hostility which it excites. And as the 
hunted lion willturn at last in despair, upon his pursuers, and 
spend his utmost strength in a last defence, so do the raging 
passions of the unconverted soul, unite themselves in the vain 
determination to cast down the power of this gospel, and to 
sustain by efforts of violence, the dominion of sin. This hos- 
tility of the finally unconverted against the truth and will of 
God, is thus increased by the preaching of the gospel, in pro- 
portion to the fidelity of its ministration. And the rejected 
gospel thus matures them for a judgment v^^hich lingereth 
not, and a damnation which slumbereth not. The despised 



268 POWER OF THE [iect. ti. 

corner-stone is thus rolling back upon them in an alarming 
return for their contempt. And the sad final result, the text 
describes. " It will grind them to powder." 

2. The gospel shows this power over the unconverted, in 
the aggravation which it adds to their condemnation and 
punishment. Every neglected privilege is a swift witness 
against the soul to judgment. The unspeakable mercies of 
the gospel, abused and trampled on, constitute that amount of 
guilt, for which the infallible word of God has denounced a 
far sorer punishment than death without mercy. " If I had not 
come and spoken to them," said the Saviour of the unbeliev- 
ing Jews, " they had not had sin ; but now they have no cloak 
for their sin. If I had not done among them, the works which 
no other man did, they had not had sin ; but now they have 
both seen and hated, both me and my Father." The viola- 
tions of the precepts of God's holy law, do not form the only, 
nor the chief provocation, for which the wrath of God breaks 
out upon the unconverted to the uttermost, at the last. For 
all these, pardon was freely offered ; and for the condemna- 
tion which they have deserved, a ransom was freely provided. 
Sins like crimson and scarlet could have been washed away,, 
in that blood of Jesus Christ which cleanseth from all sin. 
But the continued rejection of the mercies of the gospel, the 
refusal of this ransom and forgiveness, the rejection of the 
anointed Son of God by whom they were offered, constitute a 
transgression, for which there remaineth no more sacrifice, and 
the guilt and ingratitude of which make all other sins of no 
comparative account. This burden, the rolling back of a re- 
jected gospel brings upon the unconverted man forever. The 
wicked of all lands, and all generations, will rise up in the 
judgment against him, and condemn him. His portion is the 
wrath of the Lamb, the just vengeance of a despised Re- 
deemer, from which he will vainly seek a refuge beneath the 
rocks and the mountains. Every year's continuance in the 



lECT.vi.] GOSPEL TO CONDEMN. 269 

unprofitable enjoyment of the means of salvation, renders this 
condemnation the more certain and inevitable. In the degree 
in which advantages are great, will judgment be the more 
speedy, as well as the more dreadful. Just as the sun ripens 
the more hastily, the fruit which is trained against the wall, 
does the faithful preaching of the gospel mature with the 
greater rapidity the measure of their guilt, who have un- 
availingly received its great and peculiar bounties. Forbear- 
ance may be long and patiently extended, towards those who 
have never known this more excellent way. But a swift de- 
struction must attend the ingratitude and hardness of their 
hearts, who despise the free and clear offers of that life, which 
is laid up for guilty man, in God's dear Son. The stone must 
fall on them, and grind them to powder. Long neglected 
grace will call down a swifter and heavier judgment. And 
the gospel will shew the power which attends it, in a resist- 
less and everlasting condemnation, of those who have thus 
loved darkness rather than light. 

IIL How serious and important are the considerations 
which are presented in this testimony from the word of God ! 
How fearful is their condition, who are living without God 
in the world, amidst the abounding mercies which he hath 
offered in his Son, and converting the unspeakably gracious 
blessing of a Saviour for the perishing, into an increased con- 
demnation, and more aggravated curse ! And yet there are 
no truths connected with the redemption of man, more undenia- 
bly certain, than those which have been here considered. The 
responsibility which is thus made to rest upon man amidst 
these privileges, cannot be avoided, or laid aside. If the care- 
less sinner refuse to hear the preaching which only aggra- 
vates his condemnation, and heap to himself teachers more 
suited to his itching ears, he does not alter in any degree, the 
.'ondition or prospects of his soul. The same responsibility 
: "ises, and the same condemnation accrues, from a refusal to lis- 



2?7a POWER OF THE [lect. tt. 

ten to what the Lord God hath spoken. The glad tidings of 
a Saviour are proclaimed, and it is the duty of sinful men to 
hear with thankfulness, obedience and joy, the heavenly mes- 
sage which is delivered to them. Jeliovah halh spoken to us 
in his Son ; and every soul which will not hear this last great 
messenger from God, shall be cut off from among his peoplCi 
The only way to escape condemnation, is freely and thankfully 
to submit yourselves to God ; to kiss the Son, before he be 
angry, or his wrath be kindled but a little ; and thus to accom- 
plish that determination, which the Spirit of the Lord would 
lead your hearts to make, to seek hira while he may be found, 
and to call upon him while he is near. You must embrace the 
truth with a thankful and contrite heart, receive Christ within 
you, as a hope of glory, and thus become new creatures in 
him. The longer this full conversion unto God is deferred, 
the greater becomes your danger and your guilt; and the 
more rapid the progress, and the more irreversible the cer- 
tainty, of that everlasting destruction which you will bring 
upon yourselves. Here only is there salvation. If you are 
ever plucked from ruin, it can only be, by finding by the ex^ 
perience of your own hearts, in the Lord Jesus Christ, as of- 
fered in the Gospel, the power of God unto salvation. To 
lead you to this, all the invitations and influences of the gos- 
pel are continually combined ; goodness and merey are thus fol- 
lowing you all your days. God is waiting to be gracious to you, 
and even after so long a time, he urges you still to hear his 
voice, and harden not your hearts. And if, amidst all these 
amazing mercies, you refuse to hear his gracious intreaties, 
and count yourselves unworthy of eternal life, — how manifest 
it must become to yourselves^ and to all others, that your 
damnation is just. 



LECT.vii.] GOSPEL TO CONDEMN. 27t 



LECTURE VII. 

THE GRACE OF THE GOSPEL AS A DIVINE GIFT* 

The unsearchable riches of Christ. — Ephesians, hi. 8, 

We understand these, as the unsearchable provisions of 
grace, which are contained in the gospel of Christ. These 
provisions the Apostle Paul was sent to offer to the gentiles; 
and in the whole of his ministrations, he shows us the re- 
markable difference which there is between that view of the 
gospel which is the result of speculative examination merely, 
and that view of it which has been formed from an experience 
of its life-giving power. The man who examines the gospel 
upon its exterior, sees much in it to admire, for its beauty of 
moral precepts, its attractive examples of personal character, 
and its peculiar revelations of the existence and character of 
God; and upon this ground he may advocate and enforce the 
system of religion which he conceives the New Testament to 
contain. 

^ The man who has experienced the power of the gospel to 
convert and sanctify, forgets these peculiar reasons for valu- 
ing its revelations, in his wondering admiration of it, as a sys- 
tem of unsearchable grace for the chief of sinners. Our 
minds will naturally dwell upon that aspect of this system, 
with the most constancy and delight, which we feel to be 
most suited to our individual wants; and if we have felt our- 
selves to be ruined sinners, and have sought in the gospel a 
remedy for our necessities, we shall pass over every minor 



272 GRACE OF THE GOSPEL [lect. rii. 

characteristic, and adore the exceeding riches of grace v/hich 
Almighty God has been pleased here to exhibit. 

This view of the gospel occupied the thoughts and affec- 
tions of the apostle Paul. He seldom speaks of Jesus or his 
dispensation, except under the idea of a scheme of glorious 
salvation; of which, in infinite mercy, he had been made a 
subject, though he was before a persecutor, a blasphemer, and 
injurious. Paul's knowledge of the truth was the result of an 
experience of its power; and to the same experience, he de- 
sired to bring all to whom he addressed himself, as an am- 
bassador of Christ. He had found a home, a, resting place for 
his soul, dwelling in Christ; and Christ had found an equally 
permanent abode in his soul, dwelling in him. 

No view of the gospel is so honourable to God, or so com- 
forting and suitable to ourselves, as this to which your atten- 
tion is now to be directed : the riches of its grace as a divine 
gift to man. Tl^e apostle states to the Ephesians, that God 
especially designed, in the salvation which he had provided 
in the gospel, " to show in the ages to come, the exceeding 
riches of his grace in Christ Jesus;" and to further and pro- 
mote this design, had commissioned him, though less than 
the least of all saints, to preach among the Gentiles " the un- 
searchable riches of Christ." 

I have selected these words of the apostle as a text, because 
they show the fact, which it is my design to exhibit in this 
discourse, that the provisions of grace offered to sinners in 
the gospel, are truly unsearchable. They are adequate to 
supply every want; they are adapted to every circumstance 
and relation of man; they are sufficient for the necessities of 
the whole race of men. 

I. The unsearchable grace of the gospel is displayed in the 
freeness with which it offers every blessing to man. It re- 
quires nothing to be done by us in order to merit its bless- 
ings. It never puts us upon earning an interest in the mer- 



tECT.viiO AS A DIVINE GIFT. 273 

cies which it has provided. To the utmost meaning of the 
terms, every blessing of the gospel is a free gift of God to 
man. They are as much so as the manna which was rained 
from heaven upon the Israelites, or the water which followed 
them from the rock in their wanderings through the wilder- 
ness. Under this character, as free and unmerited gifts, the 
privileges of the gospel are presented through the whole in- 
spired volume. The first promise of a Saviour is a remark- 
able illustration of this fact. That promise was not given in 
answer to any solicitations on the part of our first parents. 
They could hardly be supposed able to conceive of the pos- 
sibility of such a promise. Indeed it was not literally given 
to them at all. It was included in the threatening which 
was denounced by God against the serpent who had deceived 
them, and not personally addressed either to Adam or Eve; 
" I will put enmity between thee and the woman, and be- 
tween thy seed and her seed ; it shall bruise thy head, and 
thou shalt bruise his heel." The Saviour was thus a free 
gift of God, a gift unthought of by man ; and every blessing 
which the Saviour brings, is as entirely a free gift as himself. 
" The wages of sin is death, but the gift of God is eternal 
life through Jesus Christ our Lord." The whole amount of 
mercies and privileges which the gospel bestows, are un- 
clogged with any conditions. The gracious invitations which 
it addresses to men, are entirely unlimited in their applica- 
tion. "Ho! every one that thirsteth," it says upon the 
high places of the earth, " and he that hath no money, 
come buy and eat; yea, buy wine and milk without money 
and without price." And again, in the conclusion of its book 
of grace, it says again, " The Spirit and the bride say come, 
and let him that heareth say come, and let him that is athirst 
come, and whosoever will, let him take of the waters of life 
freely." 
Now here is exhibited the unsearchable riches of the gos^ 



274 GRACE OF THE GOSPEL [lect. vii. 

pel. It comes to creatures who can do nothing to deserve its 
blessings, or to acquire an interest in its glorious promises, 
and presents itself as perfectly suitable to their wants, by 
offering freely and unconditionally to their acceptance, all the 
mercies they can desire. Fallen creatures can do nothing to 
restore themselves. The angels who are confined in chains 
of darkness can do nothing to obtain salvation from their ruin. 
They are utterly incapable of meriting God's favour, and we 
are equally so. No salvation would avail us any thing which 
required us to do any thing previously, to deserve its bestowal 
upon us. 

The whole Scripture unites to caution us against the 
thought of earning grace : " Say not in thine heart, who 
shall ascend into heaven 1. that is to bring Christ dov»^n from 
above; or who shall descend into the deep] that is, to bring 
up Christ again from the dead. But what saith it? The word 
is nigh thee, even in thy mouth, and in thy heart; that is, 
the word of faith which we preach; that if thou shalt 
confess with thy mouth the Lord Jesus, and believe in thy 
heart that God hath raised him from the dead, thou shalt 
be saved. For with the heart man believeth unto right- 
eousness, and with the mouth confession is made unto sal- 
vation." 

Yes, we do preach, as the Holy Ghost preaches throughout 
the whole Bible, that to receive every divine blessing by faith, 
freely, as it is freely offered, is the only office assigned to any 
child of man. After we have embraced the invitations of the 
gospel, we have much to do to honour and adorn it in all holy 
conversation and godliness; yet our first reception of its bless- 
ings must be altogether free, and we must stand indebted for 
them solely to the sovereign grace of God. 

But while I merely say the gospel shows its riches of grace 
in offering every blessing freely, I say too little. St. Paul ex- 
presses the greatest jealousy upon this subject. He declares 



LECT.vii.] AS A DTVINE GIFT. 275 

that if we attempt to do any thing", however good in itself, 
expecting by it, either in whole or in part, to merit our sal- 
vation, we make void the whole gospel. " Behold I, Paul, 
say unto you, that if ye be circumcised, Christ shall profit 
you nothing." Salvation must be wholly of works, or wholly 
of grace. If salvation were of works, in ever so small a de- 
gree, there would be room for boasting ; for we should have 
done something for ourselves. Whereas, under the gospel, 
boasting must be utterly excluded ; and salvation from first 
to last, must be received as a free gift of God for Christ's sake. 

What unsearchable grace is this ! and still more so, if you 
consider to whom such offers are freely made. The invita- 
tions of the gospel are presented and pressed upon the atten- 
tion of beings universally depraved ; beings who perversely 
reject all that has been done for them, who stand out to 
resist its gracious influence, and to fight against God, until 
they are subdued and led captive by a power stronger than 
themselves. These gracious invitations of God follow these 
creatures, through all the wanderings of their sinful lives, 
still pressing upon their attention the solemn call, " Turn ye, 
for why will ye die." The gospel of Jesus, in the tenderness 
of its compassion, literally persecutes the sinner with its en- 
treaties that he would be saved. It will not give him up. It 
is like a rich and noble prince, who should follow a mendicant 
op and down, beseeching him to accept the assistance which 
he offers; and thus freely offering, and perseveringly offering, 
unsearchable riches to sinners who could deserve nothing, 
who despise and reject the mercies which are presented, and 
weary the patience of the Most High with their perverseness, 
the gospel displays its unspeakable grace as a gift of God to 
those who are really perishing in their sins. 

II. The unsearchable grace of the gospel as a divine gift, 
is displayed in i\iQ full and 'perfect manner in which it com- 
municates its blessings to man. There is not a want in the 



276 GRACE OF THE GOSPEL [tECT.yiii 

sinner which it does not abundantly supply. Are we by na- 
ture wretched and miserable, and poor, and blind, and naked? 
It gives us, without money or price, gold tried in the fire, 
that we may be rich ; and white raiment to cover us, that the 
shame of our nakedness may not appear ; and it anoints our 
eyes with eye-salve, that we may see. It fills the hungry with 
good things, and exalts those of low degree. How beautiful- 
ly, and in what lively colours, is this fulness of gospel provi- 
sions exhibited by the Spirit of God, speaking through the 
prophet Isaiah in that passage which our blessed Lord applied 
to himself in the first public discourse which he ever deliver- 
ed : " The Spirit of the Lord is upon me, because the Lord 
hath anointed me to preach good tidings unto the meek; he 
hath sent me to bind up the broken-hearted, to proclaim liber- 
ty to the captives, and the opening of the prison to them that 
are bound ; to proclaim the acceptable year of the Lord, and 
the day of vengeance of our God; to comfort all that mourn; 
to appoint unto them that mourn in Zion, to give unto them 
beauty for ashes, the oil of joy for mourning, the garment of 
praise for the spirit of heaviness, that they might be called 
trees of righteousness, the planting of the Lord, that he might 
be glorified." This passage precisely illustrates the aspect of 
gospel grace, which is before your minds, the fulness with 
which it supplies every want of man ; because it takes a view 
of mankind in a vast variety of conditions, in every stage of , 
sorrow and distress, and represents the gospel as adapting it- 
self to every different state, and as supplying every want 
under which men are suffering. 

Look then upon the fulness of these provisions ; conceive 
of miserable man in every condition in which he can be im- 
agined ; bowed down with a sense of guilt, or harassed with 
the temptations of Satan, or sinking under persecutions from 
men, or under the hidings of God's favour, or in the prospect 
of immediate dissolution ; and in every condition the gospel 



LECT. VII.] AS A DIVINE GIFT. 277 

presents him with all that he can want: pardon for all sin, 
strength against every temptation, support under every trial, 
comfort under every affliction, and life everlasting, by the 
simple exercise of faith in Jesus, as life was given to the dy- 
ing Israelite by looking upon the brazen serpent. If there 
were a possible situation for which the gospel would not 
yield a supply, if there were a single thing which it required 
us to furnish from our own store, it would display no un- 
searchable riches of grace, nor would it be adapted to our ne- 
cessities. 

When the Israelites wandered in the wilderness, if they 
had been provided with bread and water, but had been left to 
their own guidance, or no miracle had been wrought to pre- 
serve their clothes, or to keep their feet from the effect of 
long and wearisome toil, how evident is it that the want of 
any one blessing would have rendered all the others nuga- 
tory and useless. God must supply all their wants, for they 
had no ability to supply one themselves. Just so is it with 
us. Should the gospel leave a single necessity unsatisfied, 
all its other provisions, however rich and abundant, would 
be in vain. Go, for instance, to the bedside of a dying sin- 
ner, and say, "You must render such and such services to 
the Lord before you can be accepted by him," what hope 
or comfort would such tidings inspire 1 How cruelly would 
such a message mock the anguish of a man who feels that 
he can do nothing; who is conscious that he is sinking into 
perdition, and must be plucked by some powerful arm from 
the gulf which stretches beneath his soul! But tell him, 
or any other sinner, that " Christ died for thechief of sinners; 
that those who come to him he will in no wise cast out; that 
sins like scarlet may be made as white as snow ; that there is 
a fountain which cleanseth from all sin ;" and you offer hope 
and comfort which are entirely and immediately abundant; 
you present a foundation upon which the soul may build with- 



278 GRACE OF THE GOSPEL [lect. vir. 

out fear, and may see a sinner made a precious jewel in the 
Redeemer's crown for ever. 

Thanks be to God ! there is not a desirable blessing for 
man which th^ gospel does not impart to us in our hour of 
need. Pardon, peace, holiness and joy, are all offered freely, 
and bestowed abundantly for the Redeemer's sake. We find 
all fulness to dwell in Jesus Christ. He is made our wisdom 
and righteousness, and sanctification and redemption ; and 
receiving from him grace upon grace, we stand complete in 
him. When our hearts have embraced his sufficiency, we 
are rich, we are full; we drink of a fountain which destroys 
all thirst for every other one, and have no disposition to go 
from him to draw elsewhere. Jesus is all in all, an answer 
to every accusation, a remedy for every evil, a supply for 
every necessity, an eternal antidote to despair. In him we 
have life abundantly, and feel assured, in the hope of treasures 
passing man's understanding, which he has laid up for us. 

In this wonderful fulness of supply, the gospel displays 
riches of grace truly unsearchable; for ages have past, and 
no want has ever been found which it could not answer; and 
the Christian must still exclaim, at the close of the longest 
experience of its power, "O the length and breadth, and 
height and depth of the love of Christ, which passeth knowl- 
edge! How unsearchable ! how past finding out !" 

III. The unsearchable grace of the gospel is exhibited in 
the perfect security with which it bestows its mercies upon 
the sinner. The cordial embracing of the invitations of the 
gospel finally secures to every believer, the everlasting pos- 
session of its inestimable blessings. The gospel offers us salva- 
tion with all its attendant benefits, as the matter of an ever- 
lasting covenant, in all things well ordered and sure, confirm- 
ed to those who truly believe in the Lord Jesus Christ. It re- 
presents that covenant as confirmed by God himself with an 
oath, in order that by two immutable things (that is, the 



LECT. VII.] AS A DIVINE GIFT. 279 

certain faithfulness of the divine promise, and the additional 
solemnity of a divine oath,) in which it is impossible for God 
to lie, we may have strong consolation, who have fled for 
refuge, to lay hold of the hope set before us. It represents 
the Lord Jesus Christ as the mediator of that covenant, and 
all its blessings as treasured up in him for our everlasting 
benefit. It states these blessings to be treasured up in him, 
that they may be made finally secure ; because if they were 
entrusted to the mutability and perverseness of our wills, they 
would be inevitably lost. 

The statements of the Scripture upon this treasuring up of 
a believer's hopes in Christ, and their infallible security as 
laid up in him, are remarkably strong and expressive. The 
Lord Jesus Christ is said to live in the believer, and the be- 
liever to have died with him. "I am crucified with Christ, 
nevertheless I live; yet not I, but Christ liveth in me." If 
this be our character, and Christ lives by his spiritual pre- 
sence and influence in our hearts, while Christ lives we shall 
live also. But the apostle speaks in yet stronger language 
in another place, addressing himself to the Colossian Chris- 
tians, "Ye are dead ;" i. e. to the world and the flesh, to sel- 
fish hopes, "and your life is hid with Christ in God; when 
Christ, who is our life, shall appear, then shall ye also appear 
with him in glory." Here Christ is not only called our life, 
but our life is said to be "hid with Christ in God ;" and be- 
cause it is so, we may hope that when he shall appear, we 
shall also appear with him in glory. 

Let us examine, for a moment, the real meaning of these 
words. 

When God first made man, he committed the life of the 
whole family to Adam as their head and representative, that 
they might stand or fall in him; but, notwithstanding Adam 
was made perfect, and had but a single restraint imposed 
upon him as a test of his fidelity, he fell ; and by this one apes- 



280 GRACE OF THE GOSPEL [lect. vii. 

tacy brought death and ruin upon his whole posterity. Now, 
in restoring men to his favour under the gracious system of 
the gospel, God says, " I will not commit your eternal inter- 
ests into your own hands; if I do, so weak are you, so encom- 
passed with temptations, so prone to disobedience, what can 
I hope but that you will cast them all away and perish. I 
will give you another covenant representative and head, even 
my beloved Son, in whom I am well pleased, and commit all 
your interests to him. He shall be your hope. He shall be 
your life. Your life shall be hid with Christ in God; then 
shall I be sure that no enemy shall prevail against you, for 
he is mighty to save, and none can pluck you out of his 
hands." 

But this full and final security of a believer's hopes does 
not depend upon any single passage of the Scriptures. I 
consider it the statement of the whole Scriptures, and in- 
separably connected with the gospel as a system of unsearcha- 
ble grace. Every truly believing soul is given into the hands 
of the Redeemer, that he may keep it by his own power, 
"through faith unto salvation." In his intercession with the 
Father, recorded in the 17th of John, he affirms, that of those 
who had been given to him, he had lost none; that they had 
kept his word, and he had bestowed eternal life upon them, 
according to the divine covenant. 

St. Paul, in addressing the Philippians, was confident that 
he who had begun a good work in them would carry it on 
unto the day of the Lord Jesus. He knew that the same 
Lord would be the finisher, who had been the author of every 
true faith; and from this confidence he pressed upon every 
believing soul the assurance that the Lord would never leave 
or forsake them, so that they might boldly say, "The Lord 
is my helper, I will not fear what man can do unto me ;" 
and all might trust that what God had promised he was able 
also to perform. 



LECT. Yii.] AS A DIVINE GIFT. 281 

This security which the gospel offers to every sinner who 
flees to it for refuge, gloriously exhibits its unsearchable 
riches of grace. It gives us an inestimable hope. It assures 
us that if we are ready to commit ourselves to Jesus, " he is 
able to keep us from falling, and to present us before the 
throne of his glory with exceeding joy." It bids us be care- 
ful for nothing, but live the life we now live in the flesh, by 
faith in the Son of God, " who loved us and gave himself for 
us," to know and remember, in whom we have believed, and 
to be assured, that he is able to keep that which we have 
committed to him unto that day, and to preserve us blameless 
unto his heavenly kingdom. 

Thus are the unsearchable riches of gospel grace displayed. 
It offers with the utmost freedom to every sinner, all the 
privileges and mercies which the Lord Jesus Christ hath 
purchased. If he is willing freely to accept them, it bestows 
upon him fully and perfectly a covenant title to salvation, 
and all things which accompany salvation ; it communicates 
every holy habit and grace, and enables him to walk worthy 
of the Lord unto all pleasing ; makes him humble, and watch- 
ful, and persevering ; and to show its ability to save unto the 
uttermost, it secures to him finally and unalterably, the bless- 
ings which it has freely promised, and for the enjoyment of 
which it has fully prepared him. 

IV. These unsearchable riches of grace I desire with my 
whole heart and strength to press upon your acceptance. I 
would have you experience in your souls, the worth, the un- 
speakable worth of the gospel of Jesus, and be able to com- 
prehend with all saints, that love of Christ, which passeth 
knowledge, that your souls may be filled with the fulness of 
God. These provisions of the gospel are sufficient for you all. 
They are perfectly sufficient for the comfort^ the holiness and 
the full salvation of every soul who is ready to receive 
11. em. 



282 GRACE OF THE GOSPEL [lect. tii. 

They are sufficient for your comfort. If there be any of 
you brought by a view of their own sinfulness to the very 
borders of despair, what can they need more than to hear that 
God himself has undertaken their cause, has assumed their 
nature, and expiated their guilt by his own sufferings unto 
death f What could they wish to add to this ? What can, by 
any possibility, be added to it ? If this be not sufficient, what 
can beT Your sins, though they were more and more aggra- 
vated than those of any human being, are but finite still; they 
are many, but they may be numbered. The atonement which 
is offered for you, and the righteousness which is wrought out 
for you, are of infinite value. The blood of Jesus Christ will 
cleanse from all sin, and all who believe in him will be justi- 
fied from all things, from which they could not be justi- 
fied by the law of Moses. Let a man's sins be of never so deep 
a die, they cannot be more red than scarlet and crimson, and 
these can be made as white as snow. We can hardly con- 
ceive of greater guilt than David's, after all the mercies 
which he had received ; and yet ho prays, and prays with 
success, " Purge me with hyssop, and I shall be clean; wash 
me, and I shall be whiter than snow;" and then he acknowl- 
edges the abundant efficacy of the remedy, " Thou hast 
made the bones which thou hast broken to rejoice." What 
abundant instances the history of the church has given of the 
sufficiency of the gospel for the sinner's comfort. Behold 
three thousand Jews on the day of Pentecost, whose hands 
were yet stained with a Saviour's blood— scarcely one hour 
had they believed in this crucified Lord, before they "all ate 
their bread with gladness and singleness of heart, blessing 
and praising God." Behold the Ethiopian Eunuch, going on 
his way rejoicing ; and Saul of Tarsus straitway preaching 
Christ whom he had laboured to destroy. Thus, wherever 
Christ is preached and received, true joy springs up in the 
heart. " Though we see him not, yet believing in him, we 



LECT. vir.] AS A DIVINE GIFT. 283 

may rejoice with joy unspeakable and full of glory." This is, 
and is to be, the invariable effect of a proper acceptance of 
the gospel throughout the earth. " Sing, O ye heavens," 
says the prophet, in looking forward to this day, " for the Lord 
hath done it; shout, ye lower parts of the earth; break forth 
into singing ye mountains, O forest, and every tree therein, 
for the Lord hath redeemed Jacob, and glorified himself in 
Israel." Only let the gospel descend as the dew upon any 
place, or upon any soul, and " the wilderness will be glad, 
and the desert will rejoice and blossom as the rose ;" for the 
Lord, by the ministrations of its unsearchable riches of grace, 
will comfort Sion ; he v/ill comfort all her waste places; he 
will make her wilderness like Eden, and her desert like the 
garden of the Lord; joy and gladness shall be found in every 
habitation; and in every soul which receives this gospel, 
thanksgiving and the voice of melody. There is not a human 
sorrow which it cannot console; and if you will accept its 
invitations and offers, it will be found an abundant source of 
comfort to you all. 

These unsearchable provisions of grace are sufficient for 
the Jioliness of every sinner who believes in Jesus. Nothing 
can ever change the heart of man but the gospel of Jesus. 
Philosophy and moral precepts labour in vain to renew the 
character of the sinner. But where the gospel is truly preached, 
and truly received, the passions of men are subdued, their 
lusts are mortified, their habits are changed, their dispositions 
are made new, and they are turned from the power of Satan 
unto God. The gospel can make you all holy ; it reveals to 
you, and brings into union with you, a dying Saviour in all 
the wonders of his love, and thus will create in your souls a 
desire to love and serve him. It shows you that you are 
bought with a price, and then, for this reason, gives you a 
desire to glorify God in your bodies and spirits, which are his. 
To carry these new desires into effect, it brings down the 



284 GRACE OF THE GOSPEL [lect. vii. 

Holy Spirit into your souls, and thus strengthens you with 
might in your inner man, and works within you every good 
work; sanctifies you in soul, body and spirit, and renders you 
meet to become partakers of the inheritance of the saints in 
light. It will fill you with new principles, and impart to you 
new powers, and give you purposes and dispositions to which 
you have been entire strangers. Your characters may be 
entirely purified and cleansed, if you are willing to embrace 
these unsearchable riches of mercy which are offered you in 
the gospel of Jesus. 

And finally, these provisions of grace are sufficient for your 
full and complete salvation. You cannot be placed in a 
situation in which they will not aflfbrd you strength equal to 
your day. They will make you conquerors, and more than 
conquerors. They will render your very troubles a source 
of joy, and your conflicts an occasion for more exalted triumphs. 

Like Paul, you may glory in infirmities, while the power 
of Christ rests upon you. Like him you may rejoice in the 
prospect of death, when to depart is to be with Christ. Like 
him you may triumph in the inseparable love of Jesus, and 
the complete salvation which he affords, if you are ready to 
count every thing but loss for his sake ; and with him the 
gospel shall so carry you through things temporal, that you 
shall in no wise lose the things eternal. 

And now let me beseech you to receive these unsearch- 
able riches of Christ. Here is bread from heaven for the 
famishing, and living waters for the weary and thirsting soul. 
Would to God you all felt your need of them, and would 
hunger and thirst for no other supplies than these ! O let 
none despise this gracious supply. Whether you are old or 
young, learned or unlearned, rich or poor, Christ is alike 
needful for you, and will be alike sufiicient for you. Do not 
persuade yourselves that he is unnecessary to you. Do not 
pour contempt upon him, as unsuitable. Do not attempt to 



lECT. VII.] ASA DIVINE GIFT. 285 

add to him, as insufficient; but accept him, and live upon him 
as all your salvation and all your desire. Gather this bread 
of heaven as your daily portion, and refresh yourselves by this 
living fountain as your whole delight ; and in the strength of 
this food, go on your way rejoicing. And as ye have received 
Jesus Christ the Lord, so walk ye in him ; rooted and built up 
in him, and established in the faith as ye have been taught, 
abounding therein with all thanksgiving. 



286 GLORY OF THE GOSPEL [lect. Tin. 



LECTURE VIII. 



THE GLORY OF THE GOSPEL AS A REVELATION OF GOD. 

And Moses said, I beseech thee show me thy glory. And he said, 
I will make all my goodness pass before thee, and I will proclaim the 
name of the Lord before thee.— Exodus, xxxiii, 18, 19. 

The privileges granted to Moses in his communications 
vi^ith God were altogether peculiar. It is said the Lord spake 
unto Moses face to face, as a man speaketh unto his friend ; 
and the testimony is added after his death, that there arose 
no other prophet in Israel like unto Moses, whom the Lord 
knew face to face, in all the signs and wonders which the 
Lord sent him to do in the sight of all Israel. God revealed 
his will to other prophets before and after the time of Moses, 
But no one had the same view of the divine character, and 
knowledge of the divine purposes, which was allowed to 
him. This difference in the method of his communications, 
God refers to in the controversy which arose from Aaron and 
Miriam against Moses. " And he said, hear now my words : 
If there be a prophet among you, I the Lord will make myself 
known unto him in a vision, and will speak unto him in a 
dream. My servant Moses is not so, who is faithfuU in all 
mine house; with him will I speak mouth to mouth, even ap- 
parently, and not in dark speeches; and the similitude of the 
Lord shall he behold." 

This " similitude of the Lord," or the apparent glory of the 



LECT. Till.] ASA REVELATION OFGOD. 287 

divine presence, Moses saw continually while he was receiv- 
ing the law from God on the mount. The cloud into which 
he then entered, was the cloud of divine glory that over- 
shadowed the mountain. The request of our text was made 
after his having been forty days in the mount. It was pre- 
sented at the door of the tabernacle. Moses had pitched the 
tabernacle without the camp ; and when he went forth to 
enter into the tabernacle, the cloudy pillar descended and 
stood at the door of the tabernacle; and the Lord talked with 
Moses, speaking to him face to face, or in the most free and 
intimate communication, as a man talketh with his friend. 
The conversation which was then held, includes the request 
of our text. " And Moses said unto the Lord, See, thou 
sayest unto me, Bring up this people, and thou hast not let 
me know whom thou wilt send with me, yet thou hast said, 
I know thee by name, and thou hast also found grace in my 
sight. Now therefore I pray thee, if I have found grace in 
thy sight, show me now thy way, that I may know thee, that 
I may find grace in thy sight, and consider that this nation 
is thy people. And he said. My presence shall go with thee, 
and I will give thee rest. And he said unto him. If thy pre- 
sence go not with me, carry us not up hence. For wherein 
shall it be known here, that I and thy people have found grace 
in thy sight? Is it not in that thou goest with usl So shall 
we be separated, I and thy people, from all the people that 
are upon the face of the earth. And the Lord said unto 
Moses, I will do this thing also that thou hast spoken ; for 
thou hast found grace in my sight, and I know thee by name. 
And he said, I beseech thee show me thy glory." 

Moses' petition here, pointed to some more clear and sig- 
nificant exhibition of the divine character than he had yet re- 
ceived. What he had seen of God's purposes and govern- 
ment, in the revelations which had been made to him, im- 
pressed the conviction upon his mind, that there was to be 



288 GLORY OF THE GOSPEL [lect. viii. 

a further manifestation of God to man than any which he had 
yet distinctly understood, and excited the desire in him to 
behold these peculiar exibitions of divine glory which should 
be made to God's people in subsequent ages. All that had 
been made known to him was in preparation for some future 
development of the glory of God; and that glory to which his 
institutions were thus an introduction, he longed to witness: 
" And he said, I beseech thee show me thy glory." In an- 
swer to this prayer God promised to give him the exhibition 
of his glory which he desired; and in complying with his 
promise, he revealed to him, as the highest possible manifes- 
tation of his glory, those purposes of grace and love which 
were to be made known and accomplished by the gospel of 
our Lord Jesus Christ. 

These remarks naturally led me here to announce the par- 
ticular subject which 1 design to consider, as connected with 
the prayer of Moses. 

It is the glory of the gospel as an exhibition of the di- 
vine character. 

I. That I do not here go aside from the real intention and 
meaning of the passage, it will be my object first to show. 

Moses' desire was for some fuller exhibition of the character 
of God. In promising compliance with this desire, God does 
not direct him to the works of creation ; although, from them 
the invisible things of him are clearly seen, even his eternal 
power and Godhead. He does not tell him to look upon the 
sun as it shined, and the moon walking in brightness, and 
there behold the glory of the Lord who hath created these 
things ; who biingeth out their hosts by number ; who calleth 
them all by their names, by the greatness of his might, for 
that he is strong in power, and not one faileth. 

He does not tell him to look upon the awful thunders and 
earthquakes, and unearthly sounds with which the law had 
been given upon Mount Sinai, still trembling beneath the 



LECT.Tiii.j AS A REVELATION OP GOD. 289 

footsteps of a descending Deity ; upon the solemn and awaken- 
ing displays which were there made of the holiness of a God 
who cannot look upon iniquity; although here, as well as in 
the wenders of creation, it had been often declared that God 
had showed his glory to men. 

Neither the glory of divine power displayed in the creation, 
nor the glory of divine holiness exhibited in the law, was 
that manifestation of the Deity, which God chose to style 
peculiarly his glory. And, passing by both these, were there 
no ribtice of what he did intend, we should be left to settle 
upon the gospel, as the only remaining manifestation of the 
divine character which has been made to man. 

But the Lord describes his purpose and design most signifi- 
cantly. He says, " I will make all my goodness pass before 
thee." But where has all the goodness of the Lord been ex- 
hibited, but in that wonderful dispensation in which was 
manifested the love of God, in that he sent his Son to die for 
usl and how could all the goodness of the Lord pass before 
any mind, from which the riches of gospel grace were con- 
cealed 1 "And I will proclaim the name of the Lord before 
thee; and I will be gracious on whom 1 will be gracious; 
and I will show mercy on whom I will show mercy." But 
the name of the Lord, as bestowing sovereign grace and 
mercy, can be proclaimed only in that gospel which announces 
God manifest in the flesh for sinners, and the fulness of the 
Godhead dwelling bodily, in a man of sorrows and acx^uainted 
with grief. Under no other dispensation can God be gracious 
and merciful to sinners, for no other one makes atonement 
for sin. 

Still more minutely describing his purpose, God assures 
Moses, that it would be impossible for any mortal to behold 
the full glory of his presence. " No man can see ray face and 
live." He dwells in light inaccessible which no man can 
approach unto. No man halh seen God al any time : the only 



S&O GLORY OF THE GOSPEL [ikct. tiu. 

begotten Son that dwelleth in the bosom of the Father, he 
hath manifested him. And referring to this new and lasting 
way of intercourse between himself and sinful men, God says, 
" There is a place by me, and thou shalt stand upon a rock, 
and it shall come to pass, while my glory passeth by, I will 
put thee in the cleft of the rock, and will cover thee with my 
hand while I pass by." That rock was Christ, and here is 
presented the perfect security with which the glory of God 
is beheld under the gospel. The believer is hidden in a cleft 
of the rock ; while even there, but partial displays are yet n»ade 
to him of the divine glory. " 1 will take away my hand, and 
thou shalt see my back parts, but my face shall not be seen." 
We know not yet what we shall be, but we know that when 
he shall appear, we shall be like him, for we shall see him as 
he is ; and even now, though we see him not, yet believing 
in him, we rejoice with unspeakable and glorified joy. 

Thus in answer to the request of Moses, the Lord promised 
to make known to him the rich grace which he had prepared 
and designed to reveal'to men, in the gospel of Jesus, as the 
peculiar glory of his character ; and thus made known that 
all-important truth, which angels united to repeat on the eve 
of the incarnation, that the dispensation which brings peace 
on earth, and proclaims good will to men, brings " glory in 
the highest," to the character of God. 

This vt^as the promise to Moses, It was to be fulfilled on 
the ensuing day ; and early in the morning Moses rose up, 
and went up unto Mount Sinai, as the Lord had commanded 
him. " And the Lord descended in the cloud, and stood with 
him there, and proclaimed the name of the Lord. And the 
Lord passed by before him and proclaimed, The Lord, the 
Lord God, merciful and gracious, long-suffering, and abundant 
in goodness and truth, keeping mercy for thousands, forgiving 
iniquity, and transgression, and sin, and that will by no means 
clear the guilty ; visiting the iniquity of the fathers upon the 



ILECT. VIII. AS A REVELATION OF GOD. 291 

children, and upon the children's children, unto the third and 
to the fourth generation. And Moses made haste, and bowed 
his head toward the earth, and worshipped." 

Here the Lord proclaimed his name and his glory, and to 
do it he revealed his purposes of grace, which were to be ac- 
complished in Christ Jesus, recording it forever, that in no- 
thing is the glory of the Lord so wonderfully displayed, as in 
the grace which passes by transgressions and sins; according 
to that exclamation of the prophet, in looking forward to the 
gospel revelation, " Who is a God like unto thee that pardon- 
eth iniquity, and passeth by the transgression of the remnant 
of his heritage 1 He retaineth not his anger forever, because 
he delighteth in mercy. He will turn again and have com- 
passion on us ; he will subdue our iniquities, and thou wilt 
cast all their sins into the depths of the sea." 

n. If then God preached the gospel to Moses as the pecu- 
liar manifestation of his glory, which is thus apparent, I am 
warranted in speaking from this passage, of the glory of the 
gospel, as the clearest and most glorious exhibition of the 
Deity which has been made to man. The Old Testament 
is filled with predictions and types, all pointing to the same 
glory in the gospel of Jesus. The temple of the Lord is 
called a glorious rest; a glorious high throne; a house of 
glory, of beauty, of holiness ; and it is said, that at the dedi- 
cation of it, " the glory of the Lord filled the house of the 
Lord." This glory was the cloud which manifested the espe- 
cial presence of the Lord. But yet the glory of the latter 
house was to be greater than the glory of the former house, 
because there the sun of righteousness was to arise, with 
healing in his wings, and the gospel was to be preached, with 
the Holy Ghost sent down from heaven. In the gospel of 
J^sus, the dispensation of grace and mercy which has beeo 
made through him to man, God has revealed his character and 
will to us, in a peculiar degree, and therefore it is styled, in 



202 GLORY OF THE GOSPEL [lect.tiii» 

the highest possible language of honour, " The glorious gos- 
pel of the blessed God." 

In all the works of God there is glory, because they are 
his. David for this reason employs the ternns glory and han- 
dywork, promiscuously for the same thing. " The heavens 
declare the glory of God, and the firmament showeth his han- 
dy work." Whatever he does is glorious from his ovk^n cha- 
racter. But the more he communicates of himself to any of 
his works, the more glorious they are ; and therefore, in the 
very passage in which David celebrates the glory of creation, 
he shows the higher glory of the divine revelation and law. 
" The law of God is porfect, converting the soul ; the statutes 
of the Lord are right, rejoicing the heart." 

Men Etand in higher rank than brutes, and the angels in 
heaven mount uj>in loftier grades than men, simply upon this 
principle, that the more of his own image God has bestowed 
upon any of his creatures, the higher in station and tlie more 
glorious in appearance they are. But, of all the manifesta- 
tions of himself which the Deity has made, there is none in 
which he may be so fully known, communicated with, de- 
pended upon and praised, as the gospel of Jesus. This is a 
glass, in which the angels who surround his throne, see and 
admire the unsearchable riches of grace ; and in which they 
behold, in his mercy to men, a revelation of his character, 
that they never elsewhere witnessed. 

In creation and providence, God is seen clearly and won- 
-derfully ; but it is only as a God of power and wisdom, pro- 
ducing and upholding all things to promote the glorious end 
for which he has designed them. In the law, God is displayed 
solemnly and truly ; but it is only as a God of vengeance and 
recompense; threatening and executing wrath upon those who 
offend against him. But in the gospel he is exhibited as a 
God of boundless compassion, as a God of love ; and his power 
and his wisdom, and his faithfulness, all come in as subser- 



tECT.viii.] AS A REVELATION OF GOD. 293 

v'ient to his bounty and grace. Here we behold his glory, 
full of grace and truth. We see him humbling himself, that 
he might be merciful to his enemies; suffering in himself, 
that he might bear the punishment of their transgressions ; 
and removing every obstacle to their forgiveness and accept- 
ance, that he might not only offer them pardon, but beseech 
them to be pardoned, and reconciled to him again. In the 
creation, he is a God above us ; in the law, he is a God against 
us ; in the gospel alone, he is " Emmanuel ;" God with us, 
God like us, God for us. 

It is the gospel which reveals God to us as he is. He is in- 
visible in himself; we cannot see him but in his Son. He is 
inaccessible in himself; we cannot approach him but throug^t 
his Son. Would we therefore behold his glory, we must seek 
it in the acceptance and study of that dispensation which 
proclaims him to be " the Lord, the Lord God, merciful and 
gracious, long suffering, abundant in goodness and truth, 
keeping mercy for thousands, forgiving iniquity, transgres- 
sion and sin !" 

III. But while I make these general assertions of the gos- 
pel, as a revelation of the character of God, and proclaim its 
glory as a dispensation, on this account, it will be more satis- 
factory to look into its contents more minutely, and see how 
the gospel exhibits in their full glory the different perfections 
of the divine character. 

The great object which God designed to secure by the gos- 
pel, was the salvation of men. To the attainment of this 
object, the attributes of God interposed serious obstacles. In 
the dispensation of the gospel, these obstacles have been re- 
moved, and the attributes of God displayed in consistent and 
glorious operation. Just in proportion in which there was dif- 
ficulty in reconciling the divine perfections, does the gospel 
which has accomplished this reconciliation, display their glory 
and manifest its own excellency. By it the perfections of 



294 GLORY OF THE GOSPEL [lect. tiii. 

God are far more gloriously exhibited, than they could be in 
any other method. For instance, suppose that man, with all 
his descendants, had been consigned to misery as the conse- 
quence of his sin. The justice of God would have appeared^ 
and his truth would also have been seen ; but it v/ould not 
have been known that there existed in the Deity such an attri- 
bute as mercy ; or that if it did exist in him, it could ever find 
a fit scope for exercise, since the exercise of it must necessa- 
rily involve in it, some remission of the rights of justice, and 
some encroachments upon the honour of the law. 

On the other hand, if free and full remission of sins had 
been granted unto man, it would not have been seen, how 
such an act of grace could be consistent with the rights of 
justice, and holiness, and truth. In either of tiiese alterna- 
tives, the character of God would have been but partially 
displayed, and his creatures would never have seen him as 
he is. But in the method of salvation which the gospel re- 
veals, not only are all these perfections reconciled, but they 
are all enhanced and glorified; and a tenfold lustre is thrown 
upon them from the gospel, beyond vvhat could ever have 
beamed forth in any other way. We will consider some of 
these distinctly. 

1. The gospel exhibits the divine justice far more glorious- 
ly than it would have been displayed in the condemnation of 
the whole human race. Behold the view of justice which it 
presents. The Lord Jesus Christ, "God over all," puts him- 
self in the place of sinful man, and undertakes to endure 
for man all that the sins of the whole world have merited. 
But will justice venture to seize on him ? Will it draw its 
sword against him who is Jehovah's fellow ? Will not the 
sword of justice, stretched out against him, refuse to execute 
its appointed work 1 No. Sin is found on our incarnate 
God. It is true, it is on him only by imputation; yet being 
imputed to him, he must be answerable for it, and endure all 



LECT.viii.] AS A REVELATION OF GOD. 295 

that it has merited from the hands of God. Behold, then, 
for the honour of God's justice, the cup is put into the hands 
of our blessed Lord, and the very dregs of its bitterness are 
given hina to drink; nor is he released from his sufferings 
until he can say, " It is finished. T have finished the work 
thou hast given me to do." Contemplate this mysterious 
fact. The God of heaven and earth becomes man. By 
his obedience and death, he satisfies the demands of law and 
justice, in order that God may be just, and yet the justifier of 
them that believe in Christ Jesus. With nothing less than 
this could justice be satisfied. It could not consent to the 
salvation of a single human being on any other terms. Be- 
hold, then, how exalted is its character! how inalienable 
are its rights! how inexorable are its demands! In all that 
it inflicts upon men and angels, it is not so highly glorified 
as in this stupendous mystery. 

2. But if the gospel so gloriously exhibits divine justice, see 
how it displays the divine mercy. This attribute would have 
been diaplayed, if man, by a mere sovereign act of grace, had 
been pardoned. But it would then have triumphed over the 
concealment of all other attributes of the Deity. It shall be 
brought to light, but only in such a way as shall consist with 
the honour of every other attribute, in a way by which God 
may be "a just God and a Saviour." God's dear Son shall 
be substituted in the place of sinners. The Creator of the 
universe shall become a man. He shall have the sins of a 
rebellious world laid upon him, that man, worthless man, 
may be spared. Shall mercy be exercised with such a sacri- 
fice as this? Yes. Every thing but God's honour shall give 
way to it; and when that can be secured, no sacrifice shall 
be esteemed too great to save a perishing world. 

Go now to Bethlehem, and see that new-born infant, your 
incarnate Lord, " God manifest in the flesh." Who sent him 
thither 1 Who brought him from his throne of glory into 



296 GLORY OF THE GOSPEL [tEcx. Tin. 

this world of wretchedness and sin 1 It was mercy struggling 
in the bosom of Almighty God, and prevailing for develop- 
ment in this mysterious way. 

Go again to Gethsemane and Calvary; behold that inno- 
cent sufferer prostrate upon the earth, bathed in a bloody 
sweat, suspended on the cross, agonizing under the load of his 
creatures' guilt, crying, in the depths of sorrow, " My God, 
my God, why. hast thou forsaken me?" 

Who has brought him to this. state] It was mercy. Mercy 
would not rest ; it would break forth ; rather than not exer- 
cise itself towards mankind, it would transfer to God himself 
tlie penalty due to them ; and write, in the blood of an infinite 
and holy Saviour, the pardon it designed for sinful man. How 
glorious is this display of mercy; and where but in the gospel 
of Jesus could it be beheld so honourably and so clearly 
exhibited] 

3. Add to this glorious exhibition of justice and mercy, the 
manifestation which the gospel makes of divine faithfulness 
and tfulhf and you will see sufficient reason why, in answer 
to the prayer of Moses, " Show me thy glory," — God should 
preach to him the unsearchable riches of Christ. 

God had surely threatened death as the punishment of sin. 
When, therefore, man had sinned, what remained but that 
the penalty denounced should be executed immediately? The 
word had gone forth ; it could not be revoked, nor could its sen- 
tence be reversed, consistently with the sacred rights of truth. 
What then shall be done? 

If the sentence be executed on man, the veracity of God is 
undoubtedly displayed and honoured. But how can man be 
spared, and God's truth be preserved inviolate ? In no other 
way than the substitution of God's own Son in the sinner's 
place. This proposal truth willingly accepts, gladly trans- 
fers the penalty to him, and joyfully inflicts on the voluntary 
sufferer the sentence denounced against the offender. Here 



LBCT.vm.] AS A REVELATION OF GOD. 297 

"mercy and truth have met together; righteousness and peace 
have kissed each other." All the perfections of God are made 
to harmonize in the salvation of man, and all are displayed in a 
more clear and glorious manner than they could be in any other 
method. Justice is exercised in a way of mercy ; mercy is ex- 
ercised in a way of justice ; and both of them are manifested 
in the way of holiness and truth. 

This is one view of the glory of the gospel as a divine dis- 
pensation; — the clear and sublime manifestation which it 
makes of the character of God. While all his works praise 
him and his saints give thanks to him, it is this dispensation 
which proclaims his name and his honour : " The Lord, the 
Lord God, merciful and gracious, long suffering, and abundant 
in goodness and truth ; keeping mercy for thousands, forgiving 
iniquity, transgression and sin ;" and for this revelation of his 
character, it is well called " the glorious gospel of the blessed 
God." 

IV. While this glory of the gospel should lead us to speak 
with all boldness, and never to be ashamed to declare its pow- 
er and its worth, it should lead you to remember how worthy 
it is of all men to be received. This faithful saying is worthy 
to be accepted with all readiness of mind ; worthy to be wel- 
comed, like the star of the wise men, with exceeding great joy; 
worthy to be enamelled in the crowns of princes, and to be 
written in the soul of every Christian with a beam of the surj, 
"that Christ Jesus came into the world to save sinners." 
The faithful have ever been ready to unite in the exclama- 
tion of the inspired prophet, "How beautiful are the feet of 
him, that bringeth good tidings, that publisheth peace, that 
bringeth good tidings of good, that publisheth salvation, that 
saith unto Zion, thy God reigneth." What man of sorrow 
would not open his heart and welcome the embraces of that 
messenger who was coming to him with more lovely and ac- 



298 GLORY OF THE GOSPEL [lect. nil. 

ceptable news than the very wishes of his heart could have 
framed for himself 1 

When Joseph was sent for out of prison to Pharaoh's 
court, and when Jacob saw the chariots which were sent to 
carry him to his long lost son, their spirits were revived and 
comforted after their long distress. When Caligula, the 
Roman emperor, sent for Herod (that Herod who was after- 
wards smitten by an angel of God,) whom Tiberius had bound 
in chains and cast into prison, and placed a diadem upon his 
head, and for his chain of iron gave him a chain of gold of 
equal weight, the historian says, " Men could not believe the 
reality of a change so wonderful." But what are all good ti- 
dings to the gospel, which is a word of salvation, which opens 
prisons and releases captives, and gives a joy with which the 
world intermeddles not '? "Your joy no man shall take from 
you." O how worthy is such a gospel to be accepted and 
improved ! 

If we suffer the loss of every thing for Christ, godliness is 
great gain after all. In a shipwreck, I throw my goods over- 
board, and count myself happy to get my life in exchange. 
O how willingly, then, should the man who is convinced of 
the danger of his soul, cast off every thing which presses him 
down; and rejoice, with unspeakable joy, to have his soul 
saved from an eternal shipwreck, and to be brought before God 
in peace. 

Have you no desires to see the glory of God displayed in 
the face of Jesus Christ, or to enjoy the presence of God, 
made peaceful and happy for you by the sprinkling of the 
blood of Jesus'? Can you deliberately make the choice, that 
while hereafter myriads of ransomed sinners rejoice in the 
glories of a full salvation, your souls should see God only as 
an avenger of blood 1 It is a painful alternative which is pre- 
sented to you, but it is the only possible one. 



LECT. Tin.] AS A REVEL ATION OF GOD. 299 

God is dwelling among you in the riches of gospel invita- 
tions and in the fulness of spiritual strength. In the persons 
of the Son and the Spirit, he would be 'received into your 
bosoms, and rule over all your affections and purposes. But if 
he be rejected by you to the end, you will be constrained to 
see him appearing in the glory of his government, "to take 
vengeance on them that know not God, and obey not the gos- 
pel of our Lord Jesus Christ." 

The glorious gospel which is offered you now, forms the 
highest honour of your souls. It brings you a king having 
salvation, and makes you with him, kings and priests forever. 
Happy are the people that know the joyful sound, they shall 
walk in the light of his countenance; and blessed will you be, 
though in the midst of reproaches and tribulations, if you are 
led to welcome this salvation to your hearts, and to wash your 
robes and make them white in the blood of the Lamb. 



300 GLORY OF THE GOSPEL [lect. ix. 



LECTURE IX. 

THE GLORY OF THE GOSPEL FROM ITS METHOD OF PUBLICATION. 



How beautiful upon the mountains are the feet of him that bringetli 
good tidings, that publisheth peace, that bringeth good tidings of good, 
that publisheth salvation, that saith unto Zion, thy God reigneth. — 
Isaiah, li. 7. 



No one would be led to doubt, probably, in the most cursory 
reading of this text, that it was intended to refer to the pub- 
lication of the gospel of our Lord Jesus Christ. But if there 
should be such a doubt, St. Paul has decided the proper ap- 
plication of the passage, in his epistle to the Romans, by 
adducing it as a reason for sending preachers of the gospel 
throughout the world. Speaking of the messengers of the 
gospel, he says, " How shall they preach except they be 
sent 1" as it is written, " How beautiful are the feet of them 
that preach the gospel of peace, and bring glad tidings of good 
things." 

It is then the gospel of Jesus, the ministry of which is said 
to be so excellent and desirable. This gospel, in its very 
name, is glad tidings; it is a publication of peace between 
God and his alienated creatures. It is good tidings of ever- 
lasting good, through the mediation of a crucified Redeemer, 
to those who return unto God and live. It is salvation, — full, 
free, eternal salvation, — to every one who accepts its tidings 
with a thankful heart ; salvation from present despair and 
misery ; salvation from everlasting sorrow and punishment, 



xECT.ix.J IN ITS PUBLICATION. 301 

the just wages of sin. It is a glorious annunciation to Zion, 
or the people of the living God, that their God, an incarnate 
God, a justifying- God, reignelh for ever more. 

He who proclaims to a ruined world that Jesus reigns as a 
Prince and Saviour, to give repentance and forgiveness of 
sins, in the proclamation of this one great truth, tells the 
whole system of gospel grace, publisheth salvation, bringeth 
good tidings of good, publisheth peace. The people who hear 
the joyful sound, are a highly privileged people; the heart 
that embraces the glad intelligence, is a converted and thank- 
ful heart. The man who welcomes the precious truth, finds 
it all his salvation and all his desire. And the community 
and nation upon which its beneficial influence is exerted, is 
converted from a wilderness into the garden of the Lord, a 
place in which the Lord delights to dwell. 

In the text the prophet rejoices in a view of their happi- 
ness and glory who are allowed to minister this gospel of 
peace. He derives the figurative expression, " how beauti- 
ful upon the mountains," from the local situation of Jerusa- 
lem. That city was surrounded by mountains, which were 
considered alike its glory and its defence. The Psalmist ad- 
duces this peculiarity of its location, as an illustration of divine 
protection to the people of God. " As the mountains stand 
round about Jerusalem, so the Lord is round about his people, 
from henceforth, even for ever." From whatever direction 
a messenger came to this city, his path crossed the moun- 
tains. In the text the prophet is carried forward to hear the 
publication of gospel mercies; and in the glorious prospect of 
this publication of grace, the circumstances of his own city 
furnish him an illustration of the emotions of his own heart. 

As the sight of a bearer of any joyful tidings to Jerusalem 
was delightful to those who watched him crossing the sur- 
rounding mountains, so in a still higher degree, beautiful upon 
the mountains, i. e. beautiful at the most distant point from 



302 GLORY OF THE GOSPEL [lect. ix. 

which they can be seen, are the feet of him who comes 
with more joyful and valuable intelligence to men than they 
have ever heard before ; wiio comes to proclaim to the waiting 
people of God, the tidings that their God, Emmanuel, reigns 
as the Author of salvation, and the Prince of Everlasting 
Peace. 

The text contains an extensive exhibition of the excellency 
and glory of the gospel, as a dispensation of God's goodness 
to man. The particular view of this glory, however, which 
it leads me to propose to your present consideration is. 

The glory of the gospel arising from the method of its 
publication. 

In considering this subject, I shall speak 

L Of the character of its various preachers. 

IL Of the providence which has attended its publication. 

IlL Of its triumph over every species of opposition. 

I. In speaking of the preachers of the gospel in various 
ages, the exclamation, " how beautiful, how glorious," may 
be mosi equitably applied. The gospel has been at all times 
highly glorious and exalted in this aspect of its publication. 

God himself, who commnnded the- light to shine out of 
darkness, who created the world, visible and invisible, by the 
word of his power, was the first preacher of these good 
tidings of good. On the very first day of man's trangression 
he descended with a promise of grace. In that promise he 
held forth to view a Saviour who should be miraculously con- 
ceived as man, and should be a bruised, and yet a finally tri- 
umphant Saviour. This promise contained the elements of 
the whole gospel dispensation. And while Adam, as a sinner 
trembled before the visible glory of his Creator, as a believer 
he was enabled to see with rejoicing, a glory in this exhibition 
of the gospel far more excellent. 

Through the whole patriarchal and prophetic ages the gos- 
pel was administered to the faith of men, by those who spake 



x-ECT.ix.j IN ITS PUBLICATION. 303 

as they were moved by the Holy Ghost ; and was glorious in 
its ministry from its being the peculiar subject and end of all 
intelligence from God to man. 

In the personal ministry of Jesus, a Saviour miraculously 
born, Jehovah incarnate for man, the most exalted glory was 
connected with the gospel. " Never man spake like this 
man," said they who were sent to apprehend him for punish- 
ment. All wonilered at the gracious, or becoming and enno- 
bling words which proceeded from his mouth. All creation lis- 
tened to his voice and obeyed his irresistible commands. Things 
animate and inanimate alike yielded to his control ; the sea 
heard him, and was still ; the earth heard him, and opened ; 
the dead heard him, and awoke to life ; the blood- thirsty mul- 
titude of the Jews heard him, and went backward and fell to the 
ground ; the spirits of darkness heard him, and departed ftom 
men. All this exercise of power elevated the character of the 
gospel dispensation, because it displayed his rank and glory 
who had come to the earth solely to declare it. Jesus appear- 
ed simply as the great preacher of gospel grace, and all the 
honour which appertained to his character as a messenger, 
was reflected upon the message with which he was charged. 
And highly glorious and excellent indeed was that dispensa- 
tion which brought the Deity to earth, as a preacher of its 
truth. 

His ministry was honoured by the annunciation of angels, 
and by the proclamation of a divinely appointed herald; and 
though he was despised and rejected by a portion of men, yet 
honour was paid to him in his humiliation by heaven and earth. 
But during his earthly ministry he was comparatively in a 
cloud. His real glory was eclipsed by the burden of man's 
afflictions, temptations and sins ; and it was in the subsequent 
ministry of his apostles that his divine power and sufficiency 
were really displayed. 

Then, when the gospel was preached with the Holy Ghost 



2m GLORY OF THE GOSPEL [lect.kt. 

sent down from heaven, and the Lord confirmed his word with 
wonders and signs following", the honour of the Son of man 
was gloriously exhibited. The apostles acted in the name of 
Jesus of Nazareth ; and this name was every where the sig- 
nal of divine and unlimited power. The miracles which 
Jesus wrought in person, while on earth, they wrought in his 
name after his ascension to glory. And in addition to all these 
mighty signs and wonders, the conversion of myriads of immor- 
tal souls from the power of Satan unto God, did honour to that 
dispensation of ihe gospel which had been committed unto them. 

How beautiful, the7iy in the eyes of the multitudes through- 
out the earth, who were asking the way to life, were the feet 
of those who published with such authority and effect, glad 
tidings of peace and salvation through the merits of a cruci- 
fied Lamb ! And how glorious in their ministry, was that 
gospel of the blessed God, which triumphed over error, par- 
doned sin, consoled the disconsolate, and gave life from the 
dead, in the name of our great God and Saviour Jesus Christ, 
to every believer in its truth. 

But while through all these periods of time, the glory of 
thegospel was displayed in the character and rank of its 
preachers, can we adopt tiie same assertion of the present 
ministry of the gospel 1 Now, the excellency of this divine 
treasure is committed to fallible, weak and sinful men; 
they have no miraculous powers entrusted to them ; they 
have no signs and wonders to follow their utterance of the 
name of Jesus; they have no power to overrule or punish the 
disobedience of those who obey not tiie gospel ; and, generally 
speaking, they have no excellency of speech or of wisdom to 
command the attention of those who cannot be attracted by 
the truth. 

Is the gospel still glorious in the character of its preachers ? 
And are the feet of those who ptiblisli it still beautiful upon 
the mountains'! Yes, for there is still a preacher of the gospel 



LECT.ix.] IN ITS PUBLICATION. 3@i 

among- men, without whose influence, signs and wonders 
would be powerless, and the tongues of men and angels utterly 
unprofitable. He follows the sinner with a boldness which 
is always undaunted, and tells him hourly to his face, " thou 
art the man." He carries glad tidings with a forbearance 
which will not be wearied, and beseeches, " to-day, after so 
long a time, if ye will hear, harden not your hearts." He 
grasps the conscience with a hold which cannot be shaken off; 
and awakens the transgressor with a solemn cry, " escape for 
your life." He binds up the heart which he has broken, with 
more than parental tenderness, while he leads the soul to 
Jesus, and says, " believe, and he will give you rest." There 
is none who teacheth like him ; and while we preach the gos- 
pel with the Holy Ghost, and with much assurance, its minis- 
tration is glorious, and brings honour to the truth which 
it declares. This divine Spirit will be the great preacher of 
Christ crucified unto the end of the gospel dispensation. His 
power is unceasingly displayed,— in the instant conversion of 
many who come under the word, cold and ignorant and care- 
less; in the extensive revival of the power of godliness, in 
the community vihich has settled down into a dark and life- 
less state; in the spreading before an individual sinner the 
startling view of his own iniquities, and in causing great 
searchings of heart among those who have held the truth in 
unrighteousness. And while the ministry of the gospel has 
such power, though the earthly minister be weak and ignorant, 
the gospel is glorified in the character of its preachers. 

For nearly sixty centuries God the Father, God the Son, and 
God the Holy Ghost, have united to publish these glad tidings 
of peace, of good, and of salvation. In this divine ministry, 
great honour has been brought to the gospel dispensation, 
and it has been made glorious in the method of its pub- 
lication. 

II. The glory of the gospel in the method of its publica- 



3#© GLORY OF THE GOSPEL [lect. ix. 

tion is exhibited in the Providence which has always at- 
tended it. 

It is perfectly evident from Scripture, that the existence of 
the human race, after their apostacy from God, was permitted 
only as a display of God's grace in their redemption ; and the 
whole divine government of man has been a comment upon 
that promise, which was given to Adam, of a coming Saviour. 
Four thousand years were employed in preparing for this 
manifestion of God in the flesh. During this period the Divine 
Providence was unceasingly displayed in watching over the 
great purpose of redemption, and making provision for the 
fulness of time. 

The division of nations in preparation for the final triumph 
of truth and grace; the call of Abraham to be the father and 
spiritual representative of all believers, the depository of that 
everlasting covenant, which was in all things well ordered 
and sure, and the head of the earthly line from v/hich the de- 
sire of all nations should be born ; the separation of the Israel- 
ites, to keep those precious truths and promises, which con- 
stituted so much the treasure of the world; the various dis- 
pensations and revelations which were made to them, all 
pointing to more excellent things to come; the diversified 
events of their history, and their relations to other nations of 
the earth ; all these were arrangements of Divine Providence, 
to prepare the way of the Lord and a highway for our God. 

When the fulness of the appointed time was come, the same 
Providence was displayed, in the subjugation of the temporal 
power of the Jeu-s, that there might be no rival to that king- 
dom not of this world, which the Lord God designed to set up 
among them; in the universal empire which Rome had been 
permitted to establish through the known world, giving such 
free course to the divine word, and such opportunities and 
protection to the preachers of the gospel, as no age before or 
after could have afforded ; in the establishment of a general 



LECT. IX.] IN ITS PUBLICATION. 307 

language through all civilized nations, and that the language 
in which the New Testament was written ; in the great lite- 
rary cultivation and wisdom of that period, affording the most 
certain and scrutinizing examination of the claims of the new 
religion, which made such large demands upon men; all 
these also are remarkable arrangements of that Providence 
which was ordering events toco-operate for the establishment 
of the kingdom of Christ among men. 

In the whole period of time which has since elapsed, all 
human changes have been made to work together to promote 
the same intended results. The gospel of Jesus, its progress, 
its establishment, its triumph in the world, have formed the 
all-sufficient reason for the most wonderful alternations among 
the children of men. In the embracing and cultivation of this 
gospel, savage nations have been raised to civilization, pros- 
perity, and temporal happiness and power. In the neglect 
and contempt of it, civilized nations have been reduced to 
degradation, barbarism, and ignorance. All desirable earthly 
blessings have been mide to follow in the train of the Re- 
deemer's gospel; and while no nation has been exalted with- 
out it, the sin of its rejection has been a permanent reproach 
to every people who have been guilty of it. 

The great commotions of the world, the wars and tumults 
which have agitated the sons of men, have all been made to 
prepare the way for Jesus, as the fire, and the wind, and the 
earthquake in Horeb, introduced to Elijah the still, small voice 
of divine commands. The present overturnings of the nations 
of the earth, though so dark and trying, in their prospect and 
their immediate results, are overruled to establish the more 
widely the kingdom of the Saviour. Men fill the atmosphere 
with noise and confusion to gratify their own ambition. God 
rides upon the storm, and makes the clouds the dust of his 
feet, to bring to pass his great designs. They think to de- 
stroy nations not a few; he purposes to establish a dominion 



803 GLORY OF THE GOSPEL [lkct. ix. 

under another King-, one Jesus, from sea to sea, and from the 
river to the ends of the earth. 

This same Providence is to carry on the gospel to a final 
triumph. The iiorlh and the south are to give up the victims 
of ignorance and idolatry, that they may be nnade the children 
of God ; and even now commerce has for this purpose brought 
together the ends of the earth, and the peaceful galley of the 
merchant has carried the ministers and the books of truth to 
most of the remotest nations of men. This continued pro- 
vidence of God, watching over the gospel, preparing the 
way for its propagation, establishing it upon the ruins of 
human ignorance and vice, has thrown unceasing honour 
upon it as a dispensation from God to man. That God, by 
whom and for whom all things were made, is exhibited a 
glorious God, and that gospel, for which the earth has 
been preserved and governed, and the promotion of which 
among men has been the object of a sleepless Providence, 
is for this reason a glorious gospel, and is honoured and 
made beautiful in the method of its publication. 

in. The glory of the gospel, in the method of its publica- 
tion, has been displayed in its constant triumph over every 
species of opposilion. 

In every age Satan has sought to destroy it among men, 
and to defeat the divine purpose to redeem and to bless them. 
His triumph over our first parents led to the promulgation of 
this glorious scheme of grace; and from that period his pur- 
pose has been to pervert its operation, and to destroy its sa- 
ving efficacy. He buried the nations in ignorance and vice 
in the antediluvian world, until the Creator was provoked to 
cleanse it with a;i universal deluge. He involved the Israel- 
ites in the deepest and most degrading idolatry, until some- 
limes, as in the reign of Josiah, the divine law had become 
quite forgotten. He led them to a repeated forsaking of God, 
and despising of his ordinances, that he might annihilate the 



LECT. IX.] IN ITS PUBLICATION. 309 

truth which had been entrusted to their keeping. But not- 
withstanding all his power, the purpose of God to accom- 
plish man's redemption kept on a steady and undeviating 
course; all things were made ready for its development in 
the appointed time ; and though the heathen raged, and the 
people imagined a vain thing, God did set his King upon his 
holy hill of Zion. 

When the Saviour was manifest in the flesh, he attempted 
to destroy him. He excited the jealousy of Herod to cut 
him off in his infancy. He attempted to persuade him to 
his own destruction. He arrayed against him the whole power 
of Jewish and Roman governors, so that in the expression of 
the apostles, " against the holy child Jesus, both Herod and 
Pontius Pilate and the rulers of Israel were gathered togeth- 
er." He finally succeeded, as he supposed, in his destruc- 
tion, by nailing him to the cross. But still the gospel tri- 
umphed; and the very death which was to shew the weak- 
ness and falsehood of the professed Messiah, was his full and 
perfect triumph over the gates of hell, and his open spoiling 
of the principalities and powers of darkness. 

Foiled and defeated in this attempt, the enemy has pursued 
the gospel in every succeeding age like a flood. He raised 
against it the arm of temporal power and wealth, so that the 
most dreadful and bitter wasting of human lives was exhibited 
in the persecution of the apostles and all its succeeding preach- 
ers. But the gospel triumphed over his power, and in the reign 
of Constantino seated itself upon the very throne of the perse- 
cuting empire. Millions of lives have been sacrificed by the 
enmity of Satan because they were Christians, and yet in- 
creasing millions have risen up to supply their place. 

He has inspired the wisdom and genius of man to write 
down the religion of Jesus in the books of infidelity, so that 
some of the mightiest efforts of the human mind which the 
world has ever seen have been, displayed in hostility to the 



Sia GLORY OF THE GOSPEL [lbct. ix. 

gospel. Age after age has furnished the same display; and 
yet this despised gospel has triumphed over the arguments 
and writings of infidelity, and still stands the monument c^ 
God's Ahnighty power, while the names and the actual ex- 
istence of many of these opposers, are known only by the an- 
swers which Christian writers have made to them. 

He has in different ages thrown corruptions and heresies in 
practice and doctrine into the body of the Church ; has raised 
up secret enemies in the very camp, until the word of God 
has appeared almost buried under the wickedness of men. But 
the gospel has thrown off successively corruptions and here- 
sies, and still stands, after all these attempts, precisely the 
same living and life-giving truth, as when it was first re- 
veale3. 

He has sent his agents and ministers to assume the Chris- 
tian garb: to array themselves among the followers of Jesus, 
and thus to betray the cause which they professed to espouse. 
But tho'igh the tares have grown together with the wheat, 
there have been continually succeeding harvests in which 
ihey have been separated, and the gospel is still offered in its 
simplicity and purity to man, and embraced in its true char- 
acter by liiousiinds, while these false pretenders and preach- 
ers have gone to their own place. 

No species of opposition whieh could have been aroused 
has been omitted. Every possible instrument has been called 
in requisition, and every instrument in its highest possible 
power: and yet over all, truth has prevailed. The gospel 
has set its foot upon the necks of its enemies; and still tri- 
umphs, and still will triumph, until its full dominion has been 
attained. 

Opposition probably was never stronger or more serious 
than in the present day. The truth is every where spoken 
against The doctrines and ordinances of the gospel are re- 
viled by thousands. Bitter terms of reproach are appended 



LECT. IX.] IN ITS PUBLIC ATI ON. .311 

to the names of those who maintain its truth, and the most 
unfounded calumnies are circulated in reference to their char- 
acter and conduct; and yet the gospel establishes its throne 
in the very midst of those who hate it, and converts its ene- 
mies into friends. 

Such triumphs reflect high honour upon the gospel of Jesus, 
and show its glory in the method of its publication. Men may 
raise insuperable difRculties, as they suppose; but beautiful in 
their triumphant march over all these mountains, are still 
the feet of those who publish the gospel of peace and preach 
glad tidings of good things. 

From this view of the glory of the gospel, we may learn, 

1. That whatever men may think of the dispensation of 
the word, the rejection of the gospel is really a rejection of 

God himself. Whoever may proclaim to you this message 
of grace, and however weakly and infirmly he may proclaim 
it, provided he be faithful, he speaks the word of the Lord ; and 
he that despiseth, despiseth not man but God. From God him- 
self to you is the word of this salvation sent ; and let all take 
heed that they receive not the grace of God in vain. In his name 
we demand the submission of your hearts to iiim. We offer 
you the fulness of mercy for perishing sinners, which is laid 
up in the Lord Jesus Christ ; and by his authority we require 
you to repent and believe the gospel. We must leave it to 
your own choice whether you will accept the provisions of di- 
vine mercy or not. You may reject them indeed, but you 
will reject them to your eternal ruin. Brethren, Almighty 
God demands his own. He made you not to be destroyed ; he 
has bought you with an inestimable price; he commands you 
to return to him and live; and you will answer it before him 
in a solemn, final judgment, how you have received and im- 
proved the precious opportunity of salvation which he has so 
long allowed you. 

2. The way in which you should receive it, is not as the 



312 GLORY OF THE GOSPEL [lect. ix. 

word of man, but as it is in truth, the word of the Lord, 
which worketh effectually in you that believe. The word of 
God profits you not, if it be not mixed with faith in them that 
hear it. Listen to the gospel as a personal message to your- 
selves; hear it describe your necessities, and offer you a full 
and perfect remedy, with the humble acknowledgment of 
your want, and a cordial embracing of the mercy proposed ; 
appropriate with thankfulness t!ie privileges which God of- 
fers here to sinners, and learn to come with your whole heart, 
to the fountain of blessedness and mercy which he has laid 
open. The Lord Jesus invites you in great kindness to re- 
ceive his love. By his ministers he calls you, and by his 
Spirit he strives with you, that you may not be permitted to 
destroy yourselves. Believe in him with your hearts, and it 
shall be well with you ; he will pardon your unrighteousness, 
and your iniquities will he remember no more. He brings 
you this day good tidings; he publishes to you peace and 
salvation. O let your thankful hearts rejoice that there is a 
Saviour so worthy to be received, admired and loved, pre- 
sented to your embrace; and come unto him and he shall give 
you rest. 



tscT. X.] IN ITS PUBLICATION. 313 



LECTURE X. 

THE OLORV OF THE GOSFEt f ROM TllE StBJECTS WHICH If 
PROCLAIMS. 

How beautiful upon the mounJairis are ihe feet of him that bringeth 
good lidings, that pubiiahelh peace, that britjgetli good tidings of good, 
that publishelh salvation, that saiih unto Zion, thy God reigneth. — 
Isaiah, li. 7. 

Such we have seen is the divine description of the minis- 
try of the gospel of Christ. Whether men justly appreciate 
their office or not, they are sent as messengers of God's chief 
blessing to a fallen world. Coming with intelligence of par- 
don from on high, to the penitent and contrite their approach 
is welcomed, their feet are beautiful. God is pleased to put 
high honour upon their office, and to show himself personally 
interested in the acceptance and respect which they receive. 

But why are they thus styled beautifuU Not for any per- 
sonal merit or worth in themselves. They are infirm and 
imperfect. Not for any dignity or power which they possess, 
or which they can exercise. They are like other men, alto- 
gether weak, sinful and unprofitable. God honours them, 
and they are welcomed by believing man, altogether on ac- 
count of the message which they are commissioned to pro- 
claim. This message contains the highest possible benefit to 
man, and reflects unceasing glory upon God. The text exhibits 

CO 



3U GLORYOF THE GOSPEL [lect. i. 

this message at large, and introduces to your notice the sub- 
ject of the present discourse. 

The glory of the gospel, arising from the intelligence 
which it communicates to man. 

1. It brings *' good tidings." This expression is a general 
designation of the revelation made by our Lord Jesus Christ. 
It is the title by which we know this glorious system, and 
which is thus called the gospel, because it is altogether a com- 
munication of good tidings to man. 

The good tidings of llie Christian system of truth involve 
many particulars, adapted to all human circumstances and 
conditions. It appoints every where to them that mourn, to 
give them beauty for ashes, the oil of joy for mourning, the 
garment of praise for the spirit of heaviness. It speaks in 
language of consolation to all who suffer, of security to all 
who are in doubt, of encouragement to all who fear, of pro- 
mise to all who seek for mercy. There is no condition of man 
under the Providence of the God of Truth, for which the gos- 
pel of Christ will not bring relief and comfort. He cannot 
be placed under such circumstances as shall shut him out from 
security and hope, if he be willing to accept the offers which 
are here made. Whenever the sinner is destroyed, he has 
destroyed himself, though God has offered him abundant help. 

But the good tidings of the gospel may all be comprised in its 
one offer to man of universal pardon for sin, and perfect right- 
eousness for justification with God. It exhibits a Saviour, who 
has accomplished in his own person a full salvation for the 
sinful posterity of Adam, and the riches of whose grace are 
truly unsearchable; and it offers simply through him, and in 
the acceptance of him, universal forgiveness and life to those 
for whom he died. I say universal forgiveness, for not a sin- 
gle sinner is personally excepted from the offer which it 
makes. Whosoever will, may come and drink freely of the 
water of life. Jesus has offered himself once for all. And 



LKCT.x.] IN ITS SUBJECTS. 315 

there is not a man living who can say with truth, *' for me 
there is no redemption, God has shut me out of life." No, 
brethren, we do injustice, great irijustice, to the free and un- 
bounded grace of God, if we suppose that it is not honestly- 
proposed to all, and proposed with a sincere desire on the part 
of its great author that all should partake of it and live. 
Whatever theoretical difficulties may be imagined, in recon- 
ciling God's purposes of love defeated, with his unlimited and 
resistless power to do his will, we cannot lay the blame of 
man's destruction upon him. Nor in searching through the 
whole catalogue of offenders against him, can we find one to 
whom we are authorized to say, thafno atonement has been 
made for him, and no pardon is offered upon his return to God. 
This offer of forgiveness is universal in regard to the trans- 
gressions of each individual. No sinner can be too guilty to 
be pardoned. No man can have fallen to a depth which is 
beyond the reach of Almighty grace. Is he the chief of 
sinners ? Has no one ever passed beyond the limits of his trans- 
gression] Then is the faithful saying true for him, that Christ 
Jesus came into the world for his salvation, and is able to set 
him forth as a pattern of divine long suffering. All the offences 
of previous life are forever pardoned, when a sinner embraces 
the provisions of grace in Christ Jesus. One act of divine 
mercy restores him to the favour of his God, and removes for- 
ever all charge of guilt against his soul. It is true that the 
sinner's forgiveness is dependent upon his return to God. If 
he continue in a persevering rejection of the Holy Spirit, and 
determine to sin because grace abounds, he commits indeed 
a sin for which there is no forgiveness, either in this world, 
or in the world to come. None in this world, because he thus 
casts finally away the only possible means of pardon. None 
in the world to come, because all exercise of pardon is con- 
fined to the present life. This sin against the Holy Ghost 
cannot be forgiven, not because its guilt is too great, but be- 



3i6 GLORY OF THE GOSPEL , [lbct. x. 

cause it is final impenitence ; and no impenitent sinner can be 
pardoned. But for all classes and degrees of guilt, if the 
sinner truly repent and submit himself to God, there is for- 
giveness offered in the gospel. And thus the gospel is a mes- 
sage of good tidings to man, bringing him back to God and 
restoring him again to the divine favour and love. 

2. It " publisheth peace." The transgressions of men have 
excited the just anger of God against thorn, have exposed 
them to necessary punishment, and made it the inflexible rule 
of his government, that there should be no peace to the wicked. 
This is the relation in which by nature you stand to God; 
your souls are forfeited to his divine justice. Should he carry 
forw^ard his anger against sin to final execution, and cast you 
all into everlasting ruin, no one of you could have the right 
to complain. Your own consciences would unite with his 
holy determinations, and proclaim that God vyas just though 
he thus took vengeance. You could make no offering to him 
which should purchase peace, or deserve tlie remission of the 
punishment denounced against sin. Under such circum- 
stances the worth and glory of the gospel are displayed. God 
has accomplished and proposes reconciliation, and his gospel 
declares it to you in his name. It is an offer of peace alto- 
gether worthy of God ; it compromises not the justice or integ- 
rity of his character, but confirms and glorifies iiis whole 
government of man. 

Peace between yourselves and your Creator is thus pro- 
claimed. You are allowed to eome before him with your 
prayers and offerings without fear. He looks upon you in the 
righteousness of his Son with acceptance and favour. He 
invites you to become united to him in the spirit of new and 
holy obedience, and to forget that there has been any separa- 
tion between you, in your experience of the future manifesta- 
tions of his love. The gospel exhibits the character of God 
to you under the most attractive aspect. It shows you that 



LECT.x.] IN ITS SUBJECTS. 317 

he is desirous to pardon and save you ; and invites you tocom« 
mit hII your circs ;ui<! ways to him, in the assurance that he 
will be a friend and beloved to you forever. 

Beside this relative peace between your souls and God, 
the gospel publishes peace in the experience of your own 
hearts. When you receive by faith the Saviour whom it 
offers, and he is allowed to dwell in your hearts as your hope 
of glory, there is then be^owed upon you the peace which 
passeth understanding. Your troubled and anxious minds 
have rest. Tranquillity and assurance forever establish their 
dominion in your souls. The accusations of guilt are hushed 
by divine testimonials of pardoning love. Your hope is fixed 
calmly and surely upon the promises of God ; and resting thus 
in love for him, and in his love for you, you are filled with 
peace in believing through the power of his Spirit. Peace 
is thus thrown over all the changes and prospects of mortal 
life. All things work together for good to those who love 
God ; and he keeps them in perfect peace whose mind is 
stayed on him. There is real worth, beloved brethren, in this 
gospel offer of peace to the sinner's soul, and you will ex- 
hibit true wisdom in embracing it for your own comfort in 
the present world, and your eternal joy in a world to come. 
God makes it his glory to pass by transgressions, and gives 
glory to his gospel, in constituting it the instrument of pro- 
claiming his riches of love, to every sinner truly repenting 
and believing in his Son. 

3. The gospel brings " good tidings of good." It Trot only 
restores the sinner by the offer of free forgiveness to the 
condition of an innocent man, removing all penalty, and res- 
cuing him from condemnation, but it adds also positive and 
infinitely valuable benefits. It oflers him in the righteous- 
ness of God his Saviour everlasting life and glory. It bids 
him lift up his eyes and his hopes, for God hath provided for 

cc* 



318 GLORY OF THE GOSPEL [lkct. x. 

him such good things as pass man's understanding. The 
present good which results from a cordial acceptance of the 
gospel is important, but it is partial. The following of Christ 
may involve, with all the peace and comfort which it pro-' 
mises, the endurance of much suffering and trial. The Chris- 
tian may pass through many and great tribulations in entering 
into the kingdom of God. But the future good which is set before 
him is.all-sufficient and entire, and the final result of his obe- 
dience will make abundant reparation for any conflicts by which 
he must be here tried. But what is this future good 1 What 
offers are made to be fulfilled in a world to come ? Con- 
tinuing life to beings who deserve to die. Unceasing enjoy- 
ment for those who merit only sufferings and woes. Perfect 
acceptance with God, for rebels against him, with whom he 
was justly angry every day. Everlasting honour and glory 
for those who have been degraded and destroyed by sin. The 
fellowship of Jesus and his saints, the society of all who are 
holy and perfect, the approbation of the Ruler and Judge of 
all, for beings who were cast out in their sins ready to perish. 
Such is the good which the gospel offers. It is a spiritual 
and permanent good, which, like its author, has no variable- 
ness nor shadow of changing. Such honour, such recompense 
have all his saints. 

This everl.isting provision of good answers all the re- 
proaches of the v\orld, while it shows that the Cliri.^tiiin, in 
counting all things as loss for Christ, acts with wisdom and 
prudence; that he lays up his treasure securely where 
moth and rust do not corrupt, nor thieves break through to 
steal ; and builds his house upon a rock which shall stand the 
assault of every tempest, and abide firm forevermore. It an- 
swers all the temptations of the world, while it presents 
more than a counterbalance for every sinful joy, and excites 
a faith and hope which shall overcome every allurement to 
transgression. It applies itself to all the changing circum- 



LECT.i.] IN ITS SUBJECTS. 319 

stances of life, bringing encouragement and treasure from 
God, wherever its possessor may be placed. It is so satisfy- 
ing\ tha.t its messenger is always welcome to those who un- 
derstand its worth. To the poor, the afflicted, the sick, the 
dying, the glorious gospel brings always good tidings of good. 
It takes man by the hand when all others forsake him. It 
can speak with power when all others are silent. And shows 
itself thus useful and desirable, however low and desperate 
may be the condition of the individual to whom its gracious 
offers come. 

4. The gospel " publishes salvation." It proclaims to every 
believer final security from the punishment of sin, and from 
the power of Satan. It encourages him with the assurance 
of victory, even while he is in the midst of his warfare. It 
bids him remembev the Almighty power which is engaged 
upon iiis side, and under whatever circumstances of danger, 
to be not faithless but believing. 

The salvation which the gospel offers is a salvation already 
finished and completed. Man is invited to partake of that 
which God has freely^provided for him ; and the great office 
of the gospel is to publish to man this glorious salvation, and 
to in vile him to an enjoyment of the bounties which have been 
thus prepared. This salvation it proclaims in exhibiting an 
all-sufficient sacrifice for sin and an all-glorious righteousness 
as a title to eternal life, offered by God's dear Son. It shows 
that the burden of human guilt was actually laid upon him, 
and that his death upon the cross was borne as a required 
punishment in the sinner's stead. 

In Piicli nn oxhibition of the death of Christ, it displays a 
full and final atonement made to God for human transgres- 
sions, and publishes salvation in the assurance that every 
barrier winch unoxpiated guilt interposed to the acceptance 
of man hns bten thus removed. It proclaims this salvation in 
displaying the resurrection from the dead and the subsequent 



320 GLORY OF THE GOSPEL [lbct. x. 

exaltation of the glorious Redeemer who had humbled liim- 
self even to this death upon^tlie cross for man, and thus shows 
that Alinig-hty power is enlisted in behalf of all who come to 
him, and that he is able to save them unto the uttermost, seeing 
he ever liveth to make intercession for them. While the 
gospel proclaims the united exercise of the power of God, and 
the sufferings of man, in the person of Jesus Christ, the Lord 
our righteousness, it publishes salvation in a method which 
removes ever}^ difficulty, and commends itself to the enlight- 
ened judgment of man as perfectly adequate to his wants, 
and precisely suited to his condition as a guilty and helpless 
being. 

But though it thus publishes to man a complete salvation, it 
does not leave him to obtain for himself, and by his own power, 
a personal interest in this salvation. It comes to him attended 
by the same Spirit who has proclaimed its intelligence to 
the world, as a personal gift to his soul, to enable him to see 
his dangers, and to take advantage of the mercies which are 
offered to his acceptance. It brings this Holy Spirit to dwell 
within his heart forever as a comforter and guide, to encour- 
age and to lead him in the path to life eternal. By the min- 
istration of the Spirit, it applies to iiim the salvation which it 
publishes abroad, and thus completes the gracious design of 
God of bringing sinners whom he hath chosen for himself, from 
the power of Satan, to glory everlasting. 

It displays the Father, the Son, and the Holy Ghost united 
in the work of man's redemption; shows the office which each 
person of the Deity exercises to attain this end ; and having 
proclaimed the whole scheme of grace, it publishes as the 
result, a full and eternal salvation to all who believe the in- 
telligence which it communicates. 

5. The gospel " saiih unto Zion," to the people of God, 
" thy God reigneth." 

This personal designation of God as connected with his 



tECT. X.] IN ITS SUBJECTS. 321 

people, shows us that Emmanuel, God manifest in the flesh, is 
especially referred to. Of him, the righteous are by the same 
prophet represented as saying, " Lo, Ihis is our God, we have 
waited for him, and he will save us." The God of Zion is 
an incarnate God, our *' great God and Saviour Jesus Christ." 
The gospel declares his reign, his everlasting dominion as 
God over all blessed forever. It proclaims his exaltation as 
head over all things for the church, as Lord or lords and 
King of kings, making his enemies his footstool. It declares 
this rei^^n of Christ as joyful intelligence to his people, assu- 
ring them that their cause is safe under his extensive and 
resistless dominion. 

He reigns in the government of the present world ordering 
all things according to the counsels of his own will, and con- 
straining all beings and all events, to promote his glory and 
the good of his people. In this assurance Zion rejoices, in 
the prospect of a final victory for his truth, and fears not but 
his cause is safe, whatever may be the assaults of the ungodly. 
However men may fill the earth with confusion and sin, he 
rides upon the whirlwind and the storm, and makes the clouds 
the dust of his feet. He brings light out of darkness, and 
makes crooked things straight. And he will accomplish his 
purpose of the universal dominion of righteousness and peace 
among men, through whatever opposition and conflict he must 
pass to gain the end. 

He reigns in the heart of every redeemed sinner, and will 
keep each one, therefore, to the enjoyment of his eternal glory. 
In this intelligence, too, his people rejoice. They have put 
on the Lord Jesus (Jhiisl, and they stand complete in him. 
Whatever may be the temptations of sin, and the difficulties 
of obedience, while he reigns in their hearts, they shall be 
made more than conquerors through his divine power. The 
world shall be overcome, Satan shall be bruised under their 
feet, self shall be crucified and destroyed, and grace shall 



322 GLORY OF THE GOSPEL [lect. x 

triumph finally and eternally, because Christ rules in those 
whom he has redeemed. 

He reigns amidst the hosts of heaven, and Zion rejoices in 
the prospect of reward which his dominion there ensures. 
His presence constitutes the happiness and glory of his peo- 
ple. They look forward with delight to another world as an 
everlasting home, because he is there. The single promise 
of recompense wiiich the gospel makes, is an enjoyment of 
his favour and a dwelling toi ether vi^ith him. In the hope 
of this the believer's heart rejoices with joy unspeakable and 
full of glory ; and having counted all things as loss for Christ's 
sake, he looks forward with triumph to the day when he shall 
be like him and see him as he is. Jesus reigns in heaven, 
and, therefore, for those who love him, heaven must contain 
a desirable and ample reward. 

He will reign in visible glory among his saints upon the 
earth, when he shall return, according to his promise to them, 
without sin unto salvation. He has now, as it regards his 
visible presence, gone to receive for himself a kingdom and 
to return. When the appointed hour arrives, the Son of man 
shall appear in his glory, and all his holy angels with him. In 
this reign, Israel converted unto him, by looking upon him 
whom they have pierced, shall rejoice. The fulness of the 
Gentiles shall be brought under his dominion, like new life to 
a world that has been long dead. The wickedness of the un- 
godly shall have come to an end, and he shall establish the 
just. To this blessed kingdom of the Son of God, multiplied 
prophecies of the Scripture bid us to look forward continually, 
and it is our blessed privilege to live in unceasing expecta- 
tion of the happy day, when angel voices shall thus announce 
unto his waiting Zion, "thy God reigneth." 

Such is the glorious intelligence which the gospel brings 
you ; such are the communications whichs it makes to a world 
of sinners. It brings good tidings, it publishes peace, it 



iiccT. X.] IN ITS SUBJECTS. 323 

brings good tidings of good, it publishes salvation, it de- 
clares to Zion, thy God reigneth. These gracious communi- 
cations throw a glorious light over the whole message, and 
constitute it, by their excellency, the glorious gospel of the 
blessed God. 

How important is the obligation which arises from such 
intelligence to constrain sinful men to accept with thankful- 
ness these heavenly offers! 'i'he immediate duty required of 
you all is the reconciliation to God which the gospel pro- 
poses, and for which it has made provision. All things are 
ready for the return of sinners unto Christ, and I would be- 
seech you, brethren, to welcome the ministers of reconcilia- 
tion, to receive the pardon which is offered, and to place your- 
selves under the dominion of this glorious and merciful King. 
Kiss the Son in token of ynur cheerful submission to him, 
and let not his wrath be kindled'againstyou, even but a little, 
lest you perish from the right way, and lose for ever the hopes 
which are offered you through Hi:? grace. 

How important also is the obligation upon Christians to 
press upon all others the acceptance of these messages of di- 
vine love ! To you who have believed, the Lord has committed 
the treasure of his grace, that you may offer it to others. In 
your conversation and your conduct, and in direct effoits to lead 
sinners unto Christ, much influence is to be exerted to pub- 
lish this salvation, and to spread abroad the knowledge of 
the truth. The worth of this glorious intelligence marks the 
amount of your responsibility ; and while it teaches you what 
Christ has done and suffered to open the way of salvation, it 
impresses upon you, how -much you should be willing to do 
and to suffer, to make this way plain and profitable to others. 
Let no effort be spared by you which he has appointed and 
which can be made effectual to bring men from the darkness 
of their sins, to the light of the glory of God which is seen 
in Jesus Christ. 



324 THE GOSPEL [lect. xi. 



LECTURE XI. 

THE GOSPEL MAGNIFYING THE LAW. 

The Lord is well pleased for his righteousness sake ; he will magni- 
fy the law and make il honourable. — Isaiah, xlii. 21. 

We have considered the different aspects and operations 
of the Law and the Gospel, through a longf series of remarks; 
— and we may now profitably reflect upon the actual con- 
nexion between these two great departments of divine truth, 
and their mutual influence upon each other. Fnithfulness 
and immutability are attributes inseparable from the divine 
character. Wiih God, there is no variableness, neither shadow 
of turning. He illustrates this entire unchangeableness of his 
own character, by contrasting with it, the passing nature, and 
temporary existence, of the most magnificent of his visible 
works. The earth with all its apparent stability, shall perish, 
and the heavens witii all their uncounted, and apparently, un- 
changeable glories, shall wax old, and like a garment or a 
curtain shall be folded up, and changed. But God, who is the 
Creator of the heavens and the earth, remaineth the same 
forever, and his years have no end. This immutability of his 
nature and purposes, constitutes the foundation of all the hope 
of his creatures in him, — and the reason of his foibea ranee 
towards them. " I am Jehovah, I change not. Therefore ye 
sons of Jacob are not consumed." "I will not execute the 
fierceness of mine anger, I will not return to destroy Ephraim, 
for I am God, and not man." The same unchangeable char- 
acter is declared of him, when lie is revealed, as "God mani- 
fest in the flesh." " Unto the Son lie saith, Thy throne O 



lECT. XT.] MAGNIFYING THE LAW. 325 

God is forever and ever, a sceptre of righteousness is the 
sceptre of thy kingdom." ''Jesus Christ is the same yester- 
day, to-day, and forever." The Saviour asserts also this entire 
immutability in his own vi^ord; "heaven and earth shall pass 
away ; but my word shall not pass away." This immutabili- 
ty of God is exhibited in all the divine revelations, and 
connected with all the divine purposes and plans. He is 
from everlasting to everlasting, the same wise and holy be- 
ing. He changes not the purposes which he forms; nor is he 
frustrated in the accomplisliment of his designs. He has made 
different revelations of his will and his truth to man; but 
they arc all i parts of his one mind, which none can turn, and 
are all known unto him from the foundation of the world. 
These revelations have placed men, under different dispensa- 
tions of light, and in different circumstances of responsibility. 
But they are not contrary the one to the other; nor is the 
unchangeableness of God affected, by their apparent differen- 
ces of communication. Those differences are only apparent. 
The perfect unity of the truth of God becomes manifest to those 
who understand and love his word. The law is not against 
the promises of God. Nor do we make void the law through 
faith. They are designed not to destroy, but to confirm and 
establish each other. The grace and truth which comes by 
Jesus Christ, fulfils and honours the law which was given by 
Moses. The consideration of this fact, is now before us. 

Our text declares that God was perfectly satisfied with 
that everlasting righteousness, which the divine Saviour ac- 
complished and brought out for man, under the glorious reve- 
lation of the Gospel. The Father, the Son, and the Holy 
Ghost, are perfectly united in the provision, and in the accept- 
ance, of this glorious work of merit as perfected and offer- 
ed by the Great Redeemer of man. And in the acceptance of 
this perfect righteousness for man, it is declared, the law also 
to which it was offered, was magnified and made honorable. 

DD 



336 THE GOSPEL [lect.xi. 

The subject which the text leads us to consider, is the honour 
which the Grace of the Gospel reflects upon the holiness 
and authority of the law. 

I. In considering this subject, we may first recall some of 
the clear and important views which we have taken of the 
several characteristics and operations of these two dispensa- 
tions. 

1. The law of God is simply the revealed will of the Crea- 
tor. It was first proclaimed, when the first intelligent crea- 
ture was formed. It required in every such being who should 
be called into existence, unqualified and instant submission to 
the Creator's will, whenever and however that will should be 
proclaimed. By all the angels in heaven, who remain in 
their original holiness, and delight still to do their Maker's 
will, it is fully obeyed. It was communicated to man at his crea- 
tion, requiring from him, this simple and unquestioning sub- 
mission to God, and fixing the trial of his obedience upon a 
single and comparatively unimportant precept, — in which the 
single question was, would he be freely and entirely obedient 
to God? It was revealed anew to the Israelites from Mount 
Sinai, bringing out again this single principle, branching out 
in many additional and subordinate precepts, some of which 
were wholly national and local. It was renewed and confirmed 
by the revelation of God's dear Son, who established its au- 
thority over his Church by new motives of gratitude for re- 
demption from its curse, — and fulfilled for them, a perfect and 
justifying obedience to its commands. Its single principle of 
simple and entire obedience to God is as binding upon every 
soul whom he hath redeemed, as upon those who stand in the 
obedience which they render for themselves. This holy law 
governs throughout the universe, and must govern forever. 
There can be no intelligent creature exempted from obedience 
to its commands ; nor can its authority ever be annulled. 
While the Creator reigns, every subject of his dominion must 



liXT.xi.] MAGNIFYING THE LAW. -327 

be held under the obligation of unconditional obedience to his 
holy and perfect will. 

So soon as any being disobeys this law, he comes immediate- 
Jy under condemnation, and is at once a lost and ruined being. 
He is subjected to immediate punishment for his transgres- 
sion, and is at once without protection and without iiope. 
His guilt has turned God against him, and none can be upon 
his side. Thus it was with angels that sinned. Thus it was 
with man in his transgression. And thus it is with every 
man now born into the world. None of the race of Adam are 
keepers of the law, and therefore the whole family of his 
posterity, -in every generation, have come under the curse, 
and are in condemnation under the law, as transgressors 
against God. The holiness and faithfulness of this law can- 
not be set aside or annulled. It demands an obedience and 
satisfaction completely adequate to its own character, and per- 
fectly spotless and unlimited in itself; and it will not release 
from condemnation, any transgressor who does not produce 
them. If no such obedience and satisfaction can be produced 
by sinful beings, whether angels or men, no fallen creature 
can be restored or justified by any operation or power of the 
law. That this cannot be done by such beings, becomes indis- 
putably evident; and from this fact flows the solemn and ever- 
lasting testimony, " by the deeds of the law, shall no flesh be 
justified, for by the law is the knowledge of sin." 

Tiiis is the view which we have taken of the divine law. 
It is not the law of Moses, nor the law given to Adam merely. 
It is the original, divine will of God however revealed, requir- 
ing simply unqualified submission in every creature, under 
all the circumstances in which his Creator shall see fit to 
place him. It was proclaimed in some precepts to Adam> 
in others by Moses, and in others still, by our Lord Jesus 
Christ. So far as it is revealed and written for us, it is con- 
tained in the Holy Scriptures, which are given by inspiration 



328 THE GOSPEL [lect. xi. 

of God. But it may be made known in new precepts to the 
creatures of God throughout eternity. And to whatever la- 
bour or duty God shall ever direct, this universal law will 
require from every creature, instant and unconditional obe- 
dience. Neither the gospel then, nor any other dispensation 
from God, can make void, or annul this law, because whatever 
is revealed or commanded by him, becomes from that moment, 
a part of his law, and comes to man with the same authority 
which has proclaimed and established all previous revelations 
of the divine will. They cannot be inconsistent with the 
law, because God cannot deny himself. He is always the 
same, he changes not, nor can his purposes and plans ever con- 
tradict or thwart each other. 

2. The gospel of the grace of God, is simply a free offer of 
actual, finished salvation, to man under tlie condemnation of 
the law which he has broken. It is designed as a remedy for 
existing, actual evil, and was intended to restore the trans- 
gressor of the law, to his former condition of security and 
peace, not by annulling, but by fulfilling the law for him. It 
ma^es this gracious proposal of salvation to man, through the 
obedience and sufferings of a divinely appointed substitute for 
him. It is the annunciation of a Saviour who has assumed 
the sinner's place, and rendered for him,, the obedience and 
satisfaction which the divine law required. It is not a systenn 
which has originated from another being, than the one who 
gave man his law, and which was intended in its operation 
to set this law aside. But it is one which has flowed from the 
Divine Lawgiver himself, designed to restore the violated 
majesty of his own government, and to provide for man, that 
answer to the law, without which he could never be rescued 
from condemnation in sin. This intelligence of the gospel 
was first revealed toman, immediately after his transgression* 
as his all-sufficient remedy. It proclaimed to hira, the fact of 
a provided salvation, and offered this salvation to him freely, 



tECT.xi.] MAGNIFYING THE LAW. 329 

as a lost and helpless creature. But it did not and cannot 
give him salvation in opposition to the demands of the law. 
It first shews the law satisfied, and made perfectly whole; 
and then it freely justifies and completely saves, the sinner 
whom the law had condemned. There is here no opposition, 
but a perfect unity of action, and cordial mutual agreement. 
" What the law could not do, in that it was weak through the 
flesh, God, sending his own Son in the likeness of sinful flesh, 
and for sin," did accomplish, — " that the righteousness of the 
law might be fulfilled in us, who walk not after the flesh, but 
after tlie Spirit." If a creditor should imprison his debtor for 
failure in payment of his claim, and another individual should 
come forward, voluntarily to discharge the debt, and set the 
prisoner at liberty, the latter could not be said on this ground, 
to be opposed to tiie former, or in any way to destroy or dispa- 
rage the legal justice of the claim which he thus freely meets ; 
but both would unite in releasing the man whose obligations 
had thus been completely and honourably discharged. So 
while the law of God held man in bondage, as a transgressor 
of its precepts, and the gospel provides and proclaims a full 
discharge of the penalty, and bids the ransomed soul go and 
sin no more, it does not on this account shew itself opposed 
to the justice of the law's demands. It honours the holiness 
of the law by presenting a perfect obedience to its claims, 
and in no degree lessens its authority. 

The same Divine Being has given the law as the rule for 
his creatures, and the gospel as the hope and salvation for 
fallen man. In both these dispensations, he is the same, and 
there is in him no shadow of turning. When he first created 
man, he placed him under his law, as he had done all other 
intelligent beings whom he had formed. When man trans- 
gressed the law, and sinned against him, and was of necessity, 
immediately condemned by the law, he revealed his gracious 
purpose to save him, in perfect consistency with the majesty 



330 THE GOSPEL [lect. xr- 

and holiness of the law which he had violated. He provided 
and otfered a righteousness in the Lord Jesus Christ, his Son, 
God manifest in flesh, with which he was well pleased, and 
which would forever magnify the law, and make it honour- 
able. 

n. We may consider the direct assertion of the text. God 
was himself well pleased with the righteousness which the 
appointed Saviour finished, and now oflers in the gospel. This 
righteousness magnifies the law" and makes it honourable. 
This fact deserves very particular attention. In preaching 
he gospel of our Lord Jesus Christ, we are sent to ofl^er a free 
and full salvation, to those wiiom the law condemns ; and that 
salvation wholly in Christ without any dependance upon 
human works, to be obtained simply by a faith in his word, 
which accepts and confides in the work of merit thus reveal- 
ed. In such an offer of grace, we seem to many, to set ilie law 
entirely aside. We declare that the law eannot justify any 
man; that it is not to be obeyed with any view or hope of ob- 
taining justification by it; that men must not lean upon it in 
the sligiitest degree for this purpose; that the least depend- 
ance placed upon this obedience to it, will invalidate their 
whole interest in the system of the gospel. In these asser- 
tions we are supposed by some, to give instruction of an un- 
holy tendency, and to teach doctrines which are subversive of 
moral obligations. The apostle 'Paul was obliged to contend 
with the very same difficulties ; his doctrines were obnoxious 
to the very same reproach ; and against this reproach, he was 
compelled to vindicate the gospel which he preached in re- 
peated instances. 

But let us consider the real groundwhicli we occupy in 
this matter. The law requires perfect obedience to all its 
commandments. It denounces a curse against every one who 
shall violate them in the smallest degree. But it is undenia- 
bly manifest, that every man living has violated them in ten 



LECT. XI.] MAGNIFYING THE LA W. 331 

thousand instances, and is consequently obnoxious to all liie 
judgments which they denounce. And yet in preaching- 
the gospel of the Lord Jesus Christ, we say to those who be- 
lieve in him, and are thus walking not according to the flesii, 
but according to the Spirit, that they have no ground 'or fear, 
for there is no condemnation to those who are in Christ Jesus, 
and neither the law in its punishment, nor sin in its power, 
shall have dominion over them. Now do we in this preach- 
ing, set aside the law, and act or teach, in contradiction to its 
established and unalterable principles? We answer, by no 
means; — we establish, confirm, and honour the law by this 
instruction, to the utmost possible extent. We announce a 
salvation which God has provided ; in which he is U'cU 
pleased; which satisfies every legal demand; makes the sin- 
ner honourably and perfectly secure ; — and at the same time 
infinitely glorifies the majesty and character of God. 

1. The Gospel honours and magnifies the law, by the vol- 
untary obedience of the Lord Jesus, which it announces. The 
law would have been honoured by the obedience of man, had 
he continued upright, as it is honoured by the obedience of 
the holy angels in heaven. In the universal submission to 
God which is there displayed, the clieerfulness with wliich ali 
unite to glorify the divine Creator, and the love and commu- 
nion which is maintained among themselves, the purity and 
glory of the divine law are unceasingly beheld. Had man 
remained in his first estate, such would have been the charac- 
ter of the earth ; and here, in all the intercourse of men with 
each other, the perfect law of God would have been the con- 
trolling authority, and been completely and continually hon- 
oured. This obedience would have magnified the law and 
have displayed its excellence and worth. But the voluntary 
obedience and submission of God the Son to its commands, 
has magnified it far more highly. He, over whom it had 
no control, and whose will constituted the law itself, yielded 



332 TH E G S P E L [lect. xi. 

himself to be commanded by the law, for those who were 
under its condemnation. His perfect obedience to every pre- 
cept is the righteousness with which God declares himself 
well pleased. As man, he fulfilled every command. From 
his childhood to his death, he was constituted under the law. 
He thus wrought out a spotless righteousness, by which the 
majesty of the law is perfectly sustained, while the redeemed 
subjects of its condemnation are released and set at liberty. 
How can the law be more glorified, or set upon higher ground, 
in the view of the intelligent universe, than by this voluntary 
humiliation of God himself] With what peculiar authority and 
reverence, must it have pressed itself home upon the tlirones 
and dominions, and principalities, and powers in heavenly 
places, when they beheld such regard paid to it, by the Crea- 
tor himself! The personal obedience of the Lord Jesus hon- 
ours the purity and holiness of the law, in its undefiled and 
spotless character, shewing how holy is that rule, in obedi- 
ence to which such perfection was brought out by one who 
was entirely conformed to it ; and it honours the majesty and 
authority of the law, as it is the voluntary submission of a being 
so elevated and so glorious, over whom the law could have 
had no necessary or just control. And the Gospel by pro- 
claiming this perfect obedience, magnifies the law, whose ex- 
cellence and authority it thus acknowledges. 

2. The Gospel magnifies and honours the law, by its pro- 
clamation of the voluntary sufferings of the Lord Jesus Christ 
in enduring the penalty denounced against transgression. The 
righteousness which the law required from man, was not only 
a righteousness of obedience to its precepts, but also of satis- 
faction for transgressions. Had the law been violated, and 
the transgression remained unpunished, its authority would 
have been wholly overthrown; and instead of being magni- 
fied and made honourable, it would have been dishonoured and 
despised. Had all the transgressors of the law been pun- 



LECT.xx.] MAGNIFYING THE LAW. 333 

ished, it would have been honoured, and the Creator would 
have been displayed as a Being glorious in holiness and justice. 
But it is far more highly magnified, when the mighty God 
himself consents to bear its penalties, rather than its honour 
should be compromised, or its authority despised. The suf- 
ferings which he sustained, were a satisfaction to the violated 
law. They were the penalty which the just anger of God 
must inflict upon transgression. Tliey must be regarded as 
the same sufferings in their nature, which unpardoned sinners 
must endure for themselves. The bodily pain, the darkness 
of mind, and the violent agony in death, which the Lord en- 
dured, were certainly the penalty which the law had de- 
nounced as the wages of sin; though the abiding hatred of God, 
and the untfuenchable despair, which are also included in this 
penalty, as condemned transgressors endure it, were not found 
in the sufferings of the Son of God. Buttheinfinite dignityand 
power of the divine Saviour affixed a worth, and gave an extent 
and depth to these sufferings of his, which made them an ample 
equivalent for pardoned men. They met the demands of the law. 
They made it whole and honourable, and thus opened a way 
indispensable for the salvation of a single sinner, and suffi- 
cient for the salvation of all sinners, as one or all should ac- 
cept the offers of his salvation and be made partakers of his 
redemption. Thus the Lord Jesus magnified and honoured 
the justice and fidelity of the law, in submitting both to obey, 
and to suffer for man, under its holy requisitions. And the 
Gospel in proclaiming this twofold righteousness for man, 
magnifies the law, from which it releases him. 

3. The Gospel honours the law, by requiring every sinner 
upon whom it bestows a pardon, to acknowledge his guilt 
in its transgression, and his desert of condemnation under 
its sentence. The honour which the Lord Jesus gave the 
law, is but a part of that which it receives from the dispen- 
sation of the Gospel. The mercy which these glad tidings 



334 THE GOSPEL [lect. xi. 

announce to man, compels every one who receives it, to con- 
fess the justice of his condemnation, before he can partake of 
the gift thus presented. The sinner who asks for pardon 
must confess himself a sinner deserving to perish. He must 
not only declare in words, but he must feel deeply in his 
conscience, that he deserves to be cast into outer darkness, 
amidst weeping and gnashing of teeth ; and that God would 
be just and right, in avowing that he has no pleasure in him, 
and in refusing to accept or aid him. He must go to Christ, 
as one who feels himself exposed to imminent and awful dan- 
ger, and cry to him for mercy, as a cast-away sinking into 
everlasting destruction. He is to plead nothing for himself, 
but the full satisfaction which the obedience and sufferings 
of the Lord Jesus have made to the demands of the law, and 
must found his whole hope upon the perfectly sufficient and 
honourable offering which has thus been made for him. He 
must not desire that the demands of the law should be less- 
ened or dishonoured, even for his salvation. And while he 
feels himself condemned, and acknowledges himself to be 
condemned, he must still proclaim that the commandment 
which destroys him is holy, just, and good. He must acknowl- 
edge, that without a righteousness which fully answers the 
demands of the law, he cannot be, and ought not to be accep- 
ted before God. And while he acknowledges and laments 
his own inability ever to render this righteousness, he must 
plead the merit of his Incarnate God, as all his salvation and 
all his desire. Thus in the very entrance of the way of sal- 
vation which it opens, the Gospel provides for the honouring 
and magnifying of the law, in the confessions which it re- 
quires the redeemed sinner to make. It will save none who 
do not feel, and who will not confess, this guilt and danger 
under a previous just condemnation. There must be a deep 
humiliation for sin, and a deep conviction of his lost estate, 
in the sinner's mind, before he can hope for pardon in the 



LSCT.xi.] MAGNIFYING THE LAW. 335 

Lord Jesus, and obtain the gracious blessings which the Gos- 
pel offers. Where this state of mind is found, and the sinner 
comes to plead the obedience of his divine Redeemer in his 
behalf, the Lord is well pleased for his righteousness' sake, 
and the law is magnified and made honourable. No pre- 
cept has been set aside, and no principle has been overturned 
The sinner acknowledges the justice of God in his condemna- 
tion, while he sues for the exercise of mercy in his forgive- 
ness. God is consistent with himself, in hearing and answer- 
ing the penitent's supplication, — and the Gospel which pro- 
claims forgiveness magnifies the law which denounces con- 
demnation. 

4. The gospel honours the law in the new obedience 
through which it leads every one whom it has thus pardoned 
and renewed. It allows none to sin because grace abounds; 
but while it forgives all who seek for pardon, it leads thera as 
the result of their forgiveness, to serve Goil in newness of 
life, and to walk according to his holy will. It is true, tlie 
man who has embraced the offers of pardon does not expect 
perfectly to obey the commands of God ; still less does he 
expect by any such obedience to commend himself to the 
favour of God. But he has the love of holiness, and the desire 
for holiness implanted in his heart, as a divine gift. He ap- 
proves of the precepts of the law in his inner man. He has 
the law written upon his heart by the Holy Spirit, and the 
grace of God which has brought him salvation, teaches him 
to deny ungodliness and worldly lusts, and to live soberly, 
righteously, and godly, in this present world. His whole effort 
and object in regard to himself, is made by the Holy Spirit 
which has been given to him, the desire that he may perfect 
holiness in the fear of God, and walk in all the commandments 
and ordinances of the Lord blameless. This is the abiding 
an.l secure purpose of his heart and life, and the law is thus 
magnifiied and made honourable in all his experience and in 



3S6 THE GOSPEL [lect. xr. 

all his character. He has been made free from guilt, that he 
may be a servant to holiness. He has been delivered by the 
grace and righteousness of the gospel, from the condemna- 
tion of tiie law, that he may obey and honour this very law 
in all its precepts, in a new and eternally holy life. And 
while he is accepted solely for the righteousness' sake of God 
his Saviour, and glories only in him, his whole life is an un- 
ceasing exertion to be holy as he is holy, — meet to be a par- 
taker of his inheritance with his saints. 

Under these four aspects of the work of the Saviour/or the 
sinner, and of the Spirit in the sinner, we see how perfectly 
united, are these two holy dispensations from God, and how 
completely the one has established and honoured the other 
previously revealed. These considerations may form a just 
conclusion to the instructions which, under the blessing of 
God, I have attempted to give you upon the great subjects of 
divine truth which have been successively brought before us. 
The importance of these views cannot be overstated. The 
more you study the communications of the Holy Scriptures 
upon these subjects, and reflect upon their instj-uctions, will 
you become convinced that the views which have been thus 
set before you, are the revelations of the truth of God. I 
trust you will also find them to be, more deeply and perma- 
nently, instruments of divine power in your own souls. 

These are the truths which the apostles preached in the 
demonstration of the Spirit, casting dovv'n all man's native 
pride and wisdom, and exalting the Lord alone, as the sin- 
ner's righteousness and salvation. These are the truths for 
which the venerable reformers of the Church in the sixteenth 
century willingly offered their lives as a testimony under ihe 
cruelty and hatred of anti-christian bigotry. These blessed 
truths were embodied by them, in all the formularies of the 
whole Protestant Church, as the doctrine of the oracles of 
God. In every land in which the power of the Reformation 



I.ECT. XI.] MAGNIFYING THE LAW. 337 

was felt, this same system of doctrine was simultaneously drawn 
from the divine word, as the faith of God's elect. These are the 
truths which all real and faithful preachers of the gospel in 
every Christian Church now proclaim. They are the truths, 
by the proclamation of which alone, the gospel of Christ can 
triumph among men, and sinners be saved in a real conver- 
sion to God. They are the truths which our Church teaches, 
in all her standards of doctrine, and in teaching of which she 
shews her peculiar worth to us, and the honour which she 
gives to God. These are the truths, by which alone, and a 
faithful adhering to which, we are to stem the torrent of 
popery in all its varying shapes, as it is flowing'^down upon us 
in these last days. Prize them as your treasure. Cling to 
them as your hope. Proclaim them as the word of God. And 
may God, even your own God, cause them to bring forth for 
you, the everlasting fruits of holiness and peace. And ail the 
glory be to the Ever Blessed Trinity, the Father, the Son, 
and the Holy Ghost, One God, world without end. Amen. 



338 DANGER OF [iect. xii. 



LECTURE XII. 



THE GUILT AND DANGER OF REJECTING THE LAST REVELATION 
FROM GOD. 

He that despised Mores' law, died without mercy under two or three 
witnesses. Of how much sorer punishment, suppose ye, shall he be 
thought worthy, who hath trodden underfoot the Son of God; and hath 
counted the blood of the covenant wherewith he was sanctified, an un- 
holy thing ; ar.d 1 alh done despite unto ilie Spirit of Grace? — Hebrews 
x.28,29. 

No principle of government can appear more just and rea- 
sonable, than that every increase of privileges should be at- 
tended with a corresponding increase of responsibility. From 
those, who in the wise arrangements of the divine Providence, 
have been placed in a state of comparative ignorance and 
darkness, more will not be demanded than is in due propor- 
tion to their means of information and improvement. God 
will undoubtedly be found, to make, in his final dealings with 
mankind, whatever distinctions shall be proper and just, be- 
tween the heathen and the nominal Christian, — between the 
idiot, and the man of intelligence and reason, — and between 
all involuntary ignorance, and despised and neglected means 
of knowledge. This just principle of proportioned responsi- 
bility is repeatedly acknowledged, and dwelt upon, in the 
sacred Scriptures. Our Lord declares that the men of Nine- 
veh, and the Queen of the South, shall rise up in the judg- 
ment, for the condemnation of those who had listened without 



tECT.xn.j REJECTING THE GOSPEL. 339 

effect, to the invitations of the gospel as proclaimed by him ; 
and that even the dreadful punishment of the inhabitants of 
Sodom should be found more tolerable, than that of those who 
rejected his gracious invitations and offers. Upon this prin- 
ciple, he assures us, that "to whom much is given, from them 
also shall much be required." A high attainment of holiness, 
an ardent thankfulness for divine blessings, and an eager endea- 
vour to do the w\\\ of God, must be expected from those who 
have received the amazing privileges of the gospel. And a 
fearful aggravation of guilt, and an exposure to extreme dan- 
ger and punishment will attend a continued disregard of the 
truths which it proclaims, and the offers of mercy v^hich it 
makes. 

The application of this important principle to ourselves will 
be readily perceived. Our privileges are great and peculiar, 
beyond even the most of those to whom the gospel has been 
preached. The glory of divine truth shines around us. The 
provisionsof the kingdom of grace invite our universal partici- 
pation. No one of those who have listened even to the dis- 
courses which I am now concluding, can be necessarily igno- 
rant of the way of life. If in the case of any one in such 
circumstances, transgression results in the final wages which 
are threatened against it, the condemnation must be altogether 
wilful, and the aggravation of the guilt will fearfully increase 
the terror of its recompense. 

This principle of comparative responsibility is now brought 
before your view, and forms an appropriate practical conclu- 
sion to the lectures which you have heard. The text pre- 
sented to you, assumes the point, that it is the same Divine 
Being who speaks both in the Law and the Gospel ; and that 
he will manifest himself in each, the same inflexibly holy and 
just being ; and that so far from mitigating the strictness and 
purity of his demands upon men, under the latter dispensation, 
he will visit their voluntary disobedience with a far sorer 



340 DANGEROF [lect. xii. 

punishment. It will be impossible for those to escape, who^ 
neglect so great salvation. The apostle in this text illustrates 
the fearful condition of those who reject the gospel, by a 
comparison of it with the condition of men under the law^ 
The parts of this comparison, and the conclusion which he 
derives from it, it will be our purpose to consider, as an illus- 
tration of the guilt and danger of rejecting the gospel. 

I. "He that despised Moses' law died without mercy under 
two or three witnesses." The law as revealed by Moses con- 
tained a gFeat vasriety of precepts, of different importance and 
influence. Under its provisions some transgressions might be 
pardoned through the offering of an appointed sacrifice. For 
others the prescribed and inevitable punishment was death. If 
a soul had sinned through ignorance, or inadvertence, there 
was a way opened, by which the evil results of this involun- 
tary deviation might be avoided. But if a man wilfully dis- 
obeyed a high and important moral command, there was no 
provided means of expiation. The life of the transgressor 
was to be certainly forfeited to the violated majesty of the 
law. It is probably with particular reference to this distinc- 
tion, that the apostle employs the term "despised." There 
was a pardon for unintentional transgressions. But no con- 
tempt of the divine authority ,^ no wilful disregard of a known 
prohibition, no voluntary rebellion against the majesty of the 
lawgiver, could be passed over with impunity. For such of- 
fences the immediate retribution was death without mercy. 
The law had been given in the clearest and most positive 
terms. It could not be misunderstood. When man was ac- 
cused of its intentional violation, the plainest evidence of 
guilt was required. By the concurrent testimony of two or 
three eye-witnesses at the least, every word must be estab- 
lished. But after the fact of the crime was thus satisfacto- 
rily and clearly established, there was no remission ; no one 
had authority to interfere ; none could sue for pardon, or for 



I.ECT. XL] REJECTING THE GOSPEL. 341 

further trial. Such a man had despised the law, and there 
was no provision for mercy. There remained nothing for the 
rulers of the people, but the infliction of the prescribed pun- 
ishment; and nothing to the transgressor, but the fearful ex- 
pectation of the death denounced. The hour of mercy had 
passed. The criminal must be dragged even from the horns 
of the altar, to his merited condemnation. The hands of the 
witnesses must be first upon him, to put him to death. The 
high authoriiy of God had been despised, and the despiser 
must perish without mercy. 

IL This extreme severity of punishment is employed incur 
text to illustrate the far higher measure of indignation, which 
must recompense a similar contempt of the gospel revelation. 
The law of Moses was a dispensation of vastly inferior privi- 
leges, and with far more limited means of light and knowl- 
edge for man. And in the same proportion in which the gos- 
pel has enhanced the privileges of mankind, must it also 
aggravate the guilt and the punishment, of their voluntary 
disobedience and contempt. Accordingly the Holy Spirit 
demands in the text, "of how much sorer punishment, sup- 
pose ye, shall he be thought worthy, who hath trodden under 
foot the Son of God, and hath counted the blood of the cove- 
nant wherewith he was sanctified, an unholy thing, and hath 
done despite unto the Spirit of grace V It will be allowed 
that such expressions describe an extreme degree of human 
guilt. But to whom can they with justice be applied? Are 
these the acts and attributes of men, who were known only 
during the short period of the apostolic ministry, and who have 
had no successors since, around the Christian Church ] Or 
are they the practical characteristics of many with whom we 
now associate 1 How extensively this description applies to 
different classes of mankind, it is proper to consider. 

1. There is manifestly here, a description of those who have 
become apostates from a religious profession, and of those who 

EE* 



342 DANGER OF [lect. xii 

have voluntarily driven away from them, serious impressions 
of truth by a subsequent course of unbelief and sin. The 
apostle connects it with those who " draw back unto perdi- 
tion." Though once awakened by the Holy Spirit, to see, 
to acknowledge, and to follow after, the excellence and the 
promises of true piety, they returned again to their former 
pleasures and sins, — they "walked in the counsel of the ungod- 
ly, and stood in the way of sinners, and sat down in the seat 
of the scornful," and thus denied the faith, and brought upon 
themselves a swift destruction. To all such persons, the 
solemn demand of the text is applicable, to the end of time. 
It should awaken them to the danger of resisting the convic- 
tions of the Holy Spirit. It should arouse them to consider 
the alarming difficulty of their ever regaining any spiritual 
benefit, when they have thus deliberately torn themselves bose 
from the merciful intreaties of the Son of God. It is not 
that any sins of men are in their actual guilt beyond the reach 
of divine forgiveness. But it is, that the very nature and 
necessary tendency of a backsliding spirit, is so to harden the 
heart, and to sear the conscience, that no means are found 
adequate to rouse its victims from their apathy, and to bring 
them again humbly to seek for mercy at a Saviour's feet. 
Rarely can they be renewed to repentance. Their course of 
sin, though possibly under the influence of a strong tempta- 
tion, has been a voluntary and deliberate course. Having 
willingly rejected the one great only sacrifice for human sin, 
there remaineth no other sacrifice, but the certain, fearful ex- 
pectation of judgment and fiery indignation which shall devour 
the adversaries. 

2. The solemn description of the text must be applied 
to those who are avowedly unbelievers in the truth of the 
Gospel. Such persons are generally disposed to claim pecu- 
liar indulgence, by the allegation, that their faith is not with- 
in their own.power. But is this true 1 If the infidelity of man 



iECT.:sii.] REJECTING THE GOSPEL. 343 

amidst the privileges of the Gospel were wholly an error in 
the judgment, and it could be proved, that the man had used 
all the means of information and knowledge within his reach* 
without effect, there might be possible room for the urging" 
a plea like this. But the fault with men in such circumstances, is 
not in the head, but in the heart. The carnal mind hates 
the humiliation, and the purity, which the Gospel requires, 
and the wrath which it denounces against the darling sins of 
men. And when conscience enlightened by the truth of God, 
checks the commission of sin by the threatenings of the di- 
vine word,— to soothe and still this unquiet monitor, man 
will rush into the boldness of unbelief. He will proclaim the 
falsehood of a book, of which he knows nothing. He will 
retail the impiety and sophistry which other opposers have 
handed down to him. And in the ardour of his hostility, will 
imagine himself actually overturning the foundations of that 
truth which God's own Son hath revealed to men. But whence 
arises this zeal for propagation 1 Is not its source in that cor- 
rupted heart alone, which would tread under foot the authori- 
ty of Godl Mere mental doubt or hesitation would be quiet, 
and rather be disposed to envy, than desire to overturn, the 
confidence and comfort of believers in the Gospel. But the 
spirit of unbelief is hateful and bating others. If you should 
separate from the Gospel, its sacred laws of conduct, and re- 
move its humbling doctrines, and its solemn warnings to the 
guilty, and leave its professors, to indulge the appetites of 
corrupt nature, and still to look for impunity and peace, all the 
opposition of infidelity would be removed. O, how fearfully 
does the description of the text apply to such ! They are thus 
warring with the best interests of man, and pouring contempt 
upon the authority of God. And what can be the result of 
their impiety, but death without mercy, and that eternal 1 

3. But the text must have a broader application than to 
these two classes of despisers. It actually describes the course 



344 DANGER OF [lect. xit 

of every heedless and ungrateful transgressor against God, un- 
der the abundant privileges of the Gospel. To every man, whose 
proud and guilty heart rejects the powerandloveof an offend- 
ed Saviour, do its alarming characteristics apply. He is tread- 
ing under foot the Son of God, and counting the blood of the 
covenant wherewith he was sanctified an unholy thing, and 
doing despite unto the Spirit of grace. Among those to whom 
the Gospel has been faithfully proclaimed, a rejection of its 
spiritual, renewing influence cannot be a sin of ignorance. 
The disobedience and heedlessness of a worldly mind is in 
such circumstances, persisted in, against all the means of light 
and knowledge which men can have. The continuance of 
an unpardoned and unconverted state is therefore always the 
certain evidence of a voluntary rejection and contempt of 
God's abounding grace. The Gospel has established one plain 
and simple distinction, between those who gather with Christ, 
and those who scatter abroad, in opposition to his gathering. 
To this latter class, without reference to any minor differen- 
ces of character, the solemn description of our text is justly 
and wholly applicable. Their rejection of the Gospel in its 
invitations and offers of mercy, goes to the utmost extent of 
which they are capable, in rebellion and ingratitude against 
the Saviour of men from whom its privileges come, and by 
whose sufferings and death, they have been purchased. 

" They have trodden under foot the Son of God." God has 
been pleased to send his own Son, as the personal substitute 
and offering for guilty man. But glorious and exalted, as 
this Almighty Being was amidst the heavenly host who wor- 
shipped before him, by guilty men for whom he came, his 
authority and love have been treated with disregard and con- 
tempt. In all ages, the greater portion of those who have 
heard his word, have refused the benefits of his gracious in- 
terposition, and rejected his messages of kindness, with the 
most rebellious and fatal indignity. In their actual personal 



xECT.xii.] REJECTING THE GOSPEL. 345 

intercourse with him, the generation of men to whom he was 
first offered, crucified the Lord of Glory; and every sinner 
who has since rejected the pardoning and transforming power 
of the Gospel, remaining impenitent under its merciful invita- 
tions and warnings, has crucified the Son of God afresh, — 
set his seal, and given his approbation, to the stand which 
they assumed,— and thus in deliberate contempt, trodden him 
under his feet. He has gone to the utmost extent which 
his circumstances would allow, in taking part with those 
who hated him. And upon the just principle of our text, that 
conparative privilege is the proper measure of comparative 
responsibility, they who now assume this ground, justifying 
and following out the first rejection of the Lord of life, are 
far more guilty, and deserving a far more dreadful puishment, 
than the generation who actually stained their hands with his 
blood. To you, the Son of God comes anew, in every invi- 
tation of his Gospel. " He that receiveth you," said he of 
the ministers of his word, "receiveth me, and he that de-' 
spiseth you, despiseth me." His own divine authority is con- 
nected with the solemn messages which you hear. When 
you receive these messages of mercy, you receive him per- 
sonally, you accept him as your Lord, and he dwells within 
you, as your hope of glory. When you reject his word, it is 
his personal worth which is despised, — and his authority which 
is the object of your disregard. This is not the fact in a re- 
mote and secondary degree merely, as ihe contempt of earth- 
ly ambassadors insults the authority by which they are com- 
missioned. For the very blessing we are sent to offer, is Christ 
himself, a personal interest for you in the atonement and 
righteousness of the Incarnate Jehovah. The thing therefore 
which you reject, is Christ himself And this rejection, per- 
fectly voluntary and deliberate, flowing only from a disre- 
gard of Christ himself, and resulting in a contempt of him, is 
declared to be a treading of him under foot. All that you can 



34G DANGEROF [lect. xir. 

do in the spiritof hostility against him is thus done. The army 
of the aliens, the hosts of rebellion and unbelief claim you, as 
acting- with them to the utmost of your influence to promote 
their dominion, and to overthrow the kingdom of Christ. And 
the Saviour mourns over you, as shutting yourselves out of 
eternal life, — and as scattering to the utmost of your power, 
what he gathers. 

But it is not merely in the character of a Creator and Ruler, 
that you tread the Son of God under your feet. You "count 
the blood of the covenant wherewith he was sanctified, an un- 
holy thing." He comes to you, as a Redeemer, suffering in 
your behalf, clothed with a vesture dipped in blood, — bearing 
your iniquities, and enduring the chastisement of your peace, 
and making his soul an offering for your sin. It was thus to 
heal you by his stripes, according to the everlasting covenant 
with the rather and the Holy Ghost, which gave him as a 
Saviour to a lost world, that he died for sinners. By the 
shedding of his blood, he was sanctified, acknowledged, and ac- 
cepted, in the accomplishment of this work of mercy. And by 
rejcting his offer of divine atonement, and refusing the exer- 
cise of its cleansing and pardoning power upon yourselves, you 
treat it as an unholy and worthless thing. You proclaim it to 
be unnecessary and useless, and thus despise him though stand- 
ing in the very attitude of gracious entreaty, and distinguish- 
ed by the most affecting testimonials of divine compassion. 

How affecting and painful is this view of human guilt ! 
How awakening ought it to be, to the consciences and affec- 
tions of sinful men ! The Saviour stands in the sinner's path 
to ruin. He stops him in his madness. He extends his arms 
to him, beseeching him to stay. He points him to the wounds 
which have bled for him, and entreats and pleads Vv'ith him to 
turn and live. The ungrateful man looks upon him with anger, 
or with unconcern. He still entreats him: "Turn ye, turn 
ye, for why will ye diel" The infatuated rebel thrusts him 



LECT.xii.] REJECTING THE GOSPEL. 347 

from his hold, treads under foot, all his offers and love, — scorns 
the sorrows which are thus inflicted upon him afresh, — and 
hardly looking at him, or thinking of him again, presses on- 
ward in his chosen path to death. Thus have many of you 
done, again and again. And yet the gracious Lord has not 
forsaken you. Through all the changes of life, his voice still 
calls upon you ; and when at last, you are sinking into eter- 
nity, unpardoned and without hope, the accents of his pity 
still echo in your ears, as the melancholy evidence of his 
despised love, and of your increased and fearful guilt. " O 
that thou hadst known, even then, at least in this thy day, the 
things which belong unto thy peace ! but now they are hid 
from thine eyes." 

But this rejection of the Saviour is not all. *' They have 
done despite unto the Spirit of Grace." The whole Adorable 
Trinity is despised and rejected by the unconverted soul. By 
the operations of the Holy Ghost, sinners are drawn to submit 
themselves to the righteousness and dominion of the Son of 
God. AH who are the children of God by their union with 
Christ, have been made partakers of this blessed liberty, by 
the same Divine Spirit. And they who remain in their con- 
dition of carelessness and sin, are resisting and despising the 
gracious influence by which he operates upon the hearts of 
men. The Holy Scriptures represent this resistance to the 
Spirit by different terms of progressive strength. He is 
quenched^ when in the first awakenings of conviction upon 
the conscience, he arouses the^ sinner from his folly. He 
is grieved, when still putting forth his power with un- 
availing affection, to draw the sinner with cords of love, 
he is driven from him with unconcern. He is despised, 
when still unwilling to cease his strivings with men, he 
makes his solemn appeals to their conscience, with the 
fears of woe, — and to their affections, with the exhibi- 



348 DANGER OF [tEcr.xii. 

tions of divine compassion, and yet is obstinately opposed, 
and finally compelled to leave the sinner, to follow out his 
own devices, and to eat of the fruit of his own ways. 
Through this process of increasing opposition to his power* 
many who listen to me have already passed, quenching, 
grieving, despising the Holy Spirit of God ; until perhaps he 
has left them to their own folly, and withdrawn the hope, and 
the offer of mercy from their souls forever. 

To set before you, the full course of wickedness you have thus 
run, and the guilt and dangers which you^have thus assumed, I 
must be able to open the register of heaven, and to give you the 
knowledge of yourselves which belongs to God alone. There 
you would see the early fears and warnings which were 
spread before your youthful hearts ; the many awakened de- 
terminations to a renewal of life, which marked your matu- 
ring years ; the solemn convictions of truth with which the 
messages of the gospel have been often impressed upon your 
minds; the tears of sorrow for manifest sin, which have 
marked your cheeks ; the desires of deliverance from the bur- 
den of sin which have agitated your bosom ; the thousand 
times in which you have acknowledged to yourselves, that it 
was high time to seek the kingdom of God, and his righteous- 
ness, and to have secured to your possession, some good part 
which should not be taken away from you. All these, and 
many other occasions and instruments, would be to you the 
evidence, that the Spirit of God had been long striving with- 
you, with the utmost tenderness and patience. And why 
then, are you still unpardoned, and without God in the world 1 
Simply because you have done despite to the Spirit of grace. 
You have despised the riches of his long-suffering, not will- 
ing that the goodness of God should lead you to repentance. 
These unsearchable riches of grace all testify against you. The 
Father's love, the Son's redemption, the Spirit's power, have 



LFXT. XII.] REJECTING THE GOSPEL. 349 

all been equally in vain, and wholly in vain, for any spiritual 
benefit to you. And though you are ruined forever by this 
course of folly, — your ruin is but the measure of your guilt. 
III. How solemn and awakening-, is the appeal which the 
text makes to you \ "Of how much sorer punishment, sup- 
pose ye, shall he be thought worthy ]" The Almighty Jeho- 
vah appeals to your own decision in this fearful crisis. What 
higher guilt can attach itself to man, than is here described 1 
" Death without mercy" recompensed the rejection and con- 
tempt of far lower means of light and knowledge. Is there 
any sorer punishment than death without mercy"? None, save 
in that unchanging woe, where men desire to die, and death 
flees far from them. And what character or conduct in man 
shall be thought worthy of this dreadful retribution, if this 
rejectibn of God's own Son is not 1 Your single violations of 
moral precepts are but atoms to this globe of iniquity, which 
is thus heaped upon your souls. This sin of scornful unbe- 
lief puts all other sins in an eclipse. They are not counted 
in its presence. "This is the condemnation, that light has 
come into the world, and men have loved darkness rather than 
light, because their deeds are evil." This has cast the talent 
of lead upon the ephah of wickedness. This has stopped 
every mouth, and counted every unconverted soul guilty be- 
fore God. " See then that ye refuse not him that speaketh. 
For if they escaped not who refused him that spake on earth, 
much more shall not we escape, if we turn away from him 
that speaketh from heaven." 



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